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From  the  Sepulchre  to  the  Throne 


Plioto  Ali 


The  Resurrection. 


From  the  Sepulchre 
to  the  Throne 


By 

Madame  Cecilia 

Religious  of  St.  Andrew's  Convent 
Streatham,  S.W. 


Benziger  Brothers 

New  York,  Cincinnati,  Chicago 

1914 


c.XS^i'iSD 


LOAN  STACK 

Printed  in  England 


^^  Jesus  Christ 

who  is  the  Faithful  TVitness^ 

The  First-begotten  of  the  dead 

and  the 

Prince  of  the  Kings  of  the  earthy 

to  Him  be 

Glory  and  Empire^  for  ever  and  ever 

Amenr 

{Apocalypse^  i.  5.) 


i<:8 


J.  N.  Strassmaier,  SJ., 

Censor  deputatus. 

Imjjrfmatur. 

Edm.  Can.  Surmont., 
Vic.  Gen. 

Westmonasterii 
dit  26  Februarii  19 14. 


PREFACE 


THIS  volume  has  for  object  to  provide  a  book  of 
spiritual  readings  or  a  series  of  meditations  for 
Eastertide. 

The  "  Summaries  for  Meditation  " — drawn  up  according 
to  the  Ignatian  method — may  be  useful  to  those  who 
desire  to  use  this  book  for  their  daily  meditations.  The 
"  Preludes  "  and  "  Colloquies  "  are  merely  suggestive,  but 
they  may  be  useful,  when  the  mind  has  to  be  forced  into 
a  given  groove. 

None  can  come  between  the  creature  and  its  Creator 
in  the  matter  of  prayer,  since  God  asks  for  the  spontane- 
ous outpouring  of  the  soul.  But  when  the  Christian  walks 
in  terra  deserta  et  in  via  inaquosa,  or  is  a  novice  in  the 
science  of  the  Saints — in  meditation — a  few  suggestions 
which  furnish  subjects  for  petitions  may  be  welcome. 
Such  aids  to  devotion  must  be  taken  or  left  at  each  person's 
discretion. 

The  Author  has  endeavoured  to  bring  these  sacred 
subjects  before  her  readers  as  practically  and  realistically 
as  possible — to  let  them  see  these  events  as  they  probably 
occurred — and  at  the  same  time,  to  refrain  from  freely 
indulging  in  pure  conjectures.  To  this  end,  the  "  side 
lights "  of  topography  and  Jewish  customs  have  been 
thrown  on  the  Gospel  narratives  as  far  as  possible.  Minute 
exegetical  notes  and  controversial  subjects  have  been  ex- 
cluded, as  out  of  place  in  a  purely  devotional  work. 

In  some  chapters,  the  Author  has  drawn  a  few  para- 
graphs from  her  "  CathoHc  Scripture  Manuals,"  since  the 
same  facts  had  to  be  recorded. 

This  volume   takes   up   the   thread   of   the   Author's 

xi 


From  the  Sepulchre  to  the  Throne 

previous  work,  Looking  on  Jesus,  the  Lamb  of  God,  which 
treats  of  the  last  six  months  of  our  Blessed  Lord's  Life. 
This  present  work  deals  only  with  His  Risen  Life  upon 
earth — with  the  events  of  "  the  Great  Forty  Days  "  ;  all 
considerations  touching  the  Paraclete  and  the  progress  of 
the  Church  are  reserved  for  another  volume. 

MADAME  CECILIA. 


January  i,  1914. 


XU 


CONTENTS 


CHAP.  PAGE 

I.  "  That  was  a  Great  Sabbath-day  "      ,        ,  i 

II.  The  Great  Sabbath  in  the  Palaces  of  Sion  i8 

III.  The  Great  Sabbath  in  the  Temple      .         .  31 

IV.  Prodigies  connected  with  the  Resurrection 

OF  Jesus 46 

V.  "Sitting  over  against  the  Sepulchre"      .  59 

VI.  The  Resurrection  of  Jesus  ....  70 

VII.  Jesus  appears  to  His  Blessed  Mother        .  82 

VIII.  The  Angels  appear  to  the  Holy  Women  .  93 

IX.  St.  Peter  and  St.  John  visit  the  Sepulchre  i  id 

X.  Jesus  appears  to  St.  Mary  Magdalene       .  121 

XI.  Jesus  appears  to  the  Holy  Women              .  1 36 

XII.  The  Apparition  to  St.  Peter        .        .        .  147 

XIII.  The  Disciples  of  Emmaus  (I)        .        .        .156 

XIV.  The  Disciples  of  Emmaus  (II)       .        .        .168 
XV.  The  Apparition  to  the  Disciples  on  Easter 

Evening 181 

XVI.  The  Institution  of  the  Sacrament  of  Pen- 
ance       195 

XVII.  The  Apparition  of  the  Risen  Saviour  to 

St.  Thomas 204 

XVIII.  Jesus  appears  to  the  Seven  Disciples  at  the 

Sea  of  Tiberias 217 

XIX.  The  Miraculous  Draught  of  Fishes    .        .  229 

XX.  The  Primacy  conferred  upon  St.  Peter        .  240 

XXI.  Jesus  predicts  the  Martyrdom  of  St.  Peter  254 

xiii 


From  the  Sepulchre  to  the  Throne 

CHAP.  PAGE 

XXII.  Christ's  Commission  to  His  Apostles  (I)  268 

XXIII.  Christ's  Commission  to  His  Apostles  (II)  280 

XXIV.  Jesus  leads  His  Disciples  out  to  Mount 

Olivet 292 

XXV.  The  Ascension  of  our  Lord       .        .        .  304 
XXVI.  The  Apparition   of    two  Angels    to   the 

Disciples 315 

XXVII.  The  Ministering  Women  (I)        .        .        .  326 

XXVIII.  The  Ministering  Women  (II)      .        .        .  340 
XXIX.  "  Persevering  in  Prayer  with  Mary,  the 

Mother  of  Jesus  " 354 

XXX.  The  Day  of  Atonement  in  the  Temple    .  s^ 

XXXI.  "A  High  Priest  over  the  House  of  God  "  385 

XXXII.  "  Christ  is  the  Head  of  the  Church  "     .  399 

XXXIII.  "  He  Sitteth  at  the  Right  Hand  of  God  "  412 


XIV 


ILLUSTRATIONS 


The  Resurrection     .         .         .         .         . 
Apparition  of  the  Angels  to  the  Holy 

Women         ..... 
Jesus  appears  to  St.  Mary  Magdalene 
Our  Lord  appears  to  St.  Thomas     . 

The  Ascension 

A  High  Priest  over  the  House  of  God 


Frofitispiece 

Facing  p.  96 
122 
204 

304 
366 


XV 


FROM   THE    SEPULCHRE   TO 
THE    THRONE 

I 

''THAT    WAS    A    GREAT    SABBATH-DAY "  ^ 

"  I  will  wait  for  God,  my  Saviour." — Micheas  vii.  7. 

"  You  do  well  to  attend,  as  to  a  light  that  shineth  in  a  dark 
place  until  the  day  dawn  and  the  Day  Star  arise  in  your  hearts." — 
2  St.  Pet.  i.  19. 

ST.  JOHN,  referring  to  the  Sabbath  which  followed 
the  day  of  our  Lord's  Crucifixion,  writes:  "  That 
was  a  great  Sabbath-day."  It  was,  in  fact,  the 
greatest  and  most  solemn  Sabbath  of  the  Jewish  year, 
since  it  fell  within  the  Paschal  Octave. 

The  Evangelists  give  no  account  of  what  took  place  on 
the  Sabbath,  during  which  Christ  rested  in  the  garden 
tomb.  We  know  that  the  disciples  of  Christ  respected 
the  Sabbath  rest,  for  we  read  in  the  third  Gospel  that  "  the 
women  who  were  come  with  Him  from  Galilee,  following 
after  (sc.  the  dead  Body  of  Jesus)  saw  the  sepulchre,  and 
how  the  body  was  laid  .  .  .  and  on  the  Sabbath-day  they 
rested,  according  to  the  commandment." 

We  may  also  infer  that  on  this  Sabbath,  the  guards  were 
sent  to  keep  watch  at  the  sepulchre,  since  St.  Matthew 
records  that  on  "  the  next  day,  which  followed  the  day  of 
preparation,  the  chief  priests  and  the  Pharisees  "  went  to 

1  St.  John  xix.  31. 

I  A 


From  the  Sepulchre  to  the  Throne 

Pilate  and  petitioned  him  for  a  guard.  Nothing  else  of  the 
events  of  that  great  and  ever-memorable  Sabbath-day  is 
recorded,  doubtless  because  no  special  incident  occurred. 

Yet  how  we  should  like  to  know  something  about  the 
thoughts  and  sentiments  of  Christ's  friends  and  foes  during 
those  hours  of  prescribed  rest  and  worship !  Can  we 
glean  nothing  from  the  pages  of  Holy  Writ  ?  Can  we  not 
read  between  the  lines,  and  judge  fairly  accurately  of  their 
dispositions,  from  our  knowledge  of  the  respective  char- 
acters of  the  Apostles  and  disciples,  and  of  our  Divine 
Master's  foes  ?  Also,  seeing  that  we  are  conversant  with 
the  way  in  which  the  Jews  spent  their  Sabbaths,  can  we 
not  fill  in  certain  details  without  rashly  venturing  into  the 
realms  of  pure  conjecture  ? 

Let  us  reverently  make  the  attempt.  Thus,  during  the 
hours  of  the  Easter  vigil,  while  we  wait  for  the  Resurrec- 
tion of  God  our  Saviour,  for  the  "  Light  that  shineth  in  a 
dark  place,"  our  souls  will  find  spiritual  nourishment 
"  until  the  day  dawn  and  the  Day  Star  arise  "  in  our  souls. 
Let  us  try  to  reconstitute  the  memorable  scenes  that  must 
have  taken  place  on  that  "  great  Sabbath-day."  By 
study,  devout  meditation,  and  prayerful  contemplation,  we 
may  thus,  in  some  feeble  measure,  be  allowed  to 

"  Turn  back  the  veil,  and  see  the  world  as  when 

The  Master  walked  ; 
Delve  into  the  hearts  of  men,  to  whom 

The  Master  talked  ; 
Mark  deep  the  hush  of  Nature  as 

The  Master  slept ; 
Tremble  with  those  for  whom 

The  Master  wept."  ^ 

The  Evangelists  are  explicit  and  unanimous  as  regards 
the  day  on  which  our  Redeemer  was  crucified.  We  will 
examine  their  testimony. 

1  Daniel  T.  Kissam. 
2 


"That  was  a  Great  Sabbath-day 


59 


St.  Matthew,  after  having  related  the  burial  of  Christ, 
and  how  "  Mary  Magdalene  and  the  other  Mary  "  for  a 
time  remained  sitting  over  against  the  sepulchre,'*  goes  on 
to  explain  that  "  the  next  day,  which  followed  the  prepara- 
tion," 1  the  chief  priests  and  Pharisees  went  to  Pilate  to  ask 
him  that  a  guard  might  be  sent  to  keep  watch  at  the  tomb. 

St.  Mark  confirms  St.  Matthew's  statement  and,  ac- 
cording to  his  custom,  translates  the  Hebrew  word  (Para- 
sceve)  for  the  benefit  of  his  Gentile  readers.  The  second 
EvangeUst  gives  the  note  of  time  thus  clearly :  "  And 
when  evening  was  now  come  (because  it  was  the  Parasceve — 
that  is,  the  day  before  the  Sabbath),  Joseph  of  Arimathea  .  .  . 
went  in  boldly  to  Pilate  and  begged  the  body  of  Jesus."  ^ 

St.  Luke  writes  :  "  It  was  the  day  of  the  Parasceve  {i.e.  on 
which  Christ  was  crucified  and  buried),  and  the  Sabbath 
drew  near."  ^ 

St.  John  confirms  the  testimony  of  his  fellow-Evangelists 
when  he  says  it  was  "  by  reason  of  the  Parasceve  of  the  Jews,'' 
that  "  they  laid  Jesus  "  in  Joseph's  tomb,  "  because  the 
sepulchre  was  nigh  at  hand."  * 

Now  we  know  that  the  Jews  reckoned  their  Sabbath 
from  sunset  to  sunset.  Jewish  teachers  traced  this  custom 
to  the  oft-recurring  words  found  in  the  first  chapter  of 
Genesis.  "  And  the  evening  and  the  morning  were  the  first 
(second,  third,  &c.)  day."  They  remarked  the  inversion 
and  concluded  that  the  Creator  ceased  His  work  of  Creation 
at  sunset,  and  explained  that,  in  consequence,  the  day 
began  at  eventide. 

According  to  the  tradition  generally  accepted,  Jesus  was 
crucified  on  the  15th  of  Nisan,  the  first  month  of  the  Jewish 
year.  Nisan  corresponds  approximately  to  our  month  of 
April,  and,  at  the  Paschal  season,  sunset  occurs  in  Jerusalem 
just  about  6  P.M.  Jesus  expired  at  three  o'clock  on  Good 
Friday.    The  darkness  which  enveloped  the  earth  "  from 


*  St.  Matt,  xxvii.  62.  *  St.  Mark  xv.  42-3. 

^  St.  Luke  xxiii.  54.  *  St.  John  xix.  42. 

3 


From  the  Sepulchre  to  the  Throne 

the  sixth  until  the  ninth  hour  "  again  gave  place  to  light 
after  the  earthquake  was  over.  Nature  had  recorded  her 
protest  against  the  awful  crime  of  deicide,  which  puny, 
sinful  man  had  been  permitted  to  perpetrate.  Jesus  was 
already  dead  when,  at  the  request  of  the  Jews,  the  soldiers 
proceeded  to  despatch  the  two  thieves,  whose  agony  was 
still  prolonged.  St.  John  explains  the  rulers'  motive  in 
thus  petitioning  Pilate  :  *'  It  was  the  Parasceve,"  and  "  the 
bodies  might  not  remain  upon  the  cross  on  the  Sabbath- 
day  (for  that  was  a  great  Sabbath-day)."  ^ 

Therefore,  without  delay,  they  were  taken  down.  The 
Roman  soldiers  contemptuously  flung  the  dead  bodies  of 
the  thieves  into  a  trench  near  by.  Meanwhile,  Joseph  and 
Nicodemus  were  anointing  the  dead  Body  of  Christ. 

When,  to  the  great  relief  of  the  Blessed  Mother  of  God 
and  the  disciples,  the  Roman  soldiers,  carrying  the  ladders, 
ropes,  and  hammers,  had  left  Calvary,  we  may  presume 
that  those  disciples  of  Christ,  who  had  previously  "  stood 
afar  off "  ventured  to  approach.  From  St.  Luke  we 
learn  that  the  ministering  women  followed  Jesus  to  the 
tomb. 

Who  can  measure  the  sorrow  which  filled  their  souls  as 
they  turned  away  from  the  tomb  which  contained  their 
Lord  ?  The  stone  had  been  rolled  up  to  the  entrance  ; 
the  Sabbath  was  now  close  at  hand.  The  second  signal 
would  shortly  be  given  from  the  House  of  the  Lord,  and 
the  blasts  of  the  trumpets  would  announce  that  the  Sabbath 
rest  had  begun.  Fittingly  did  the  trumpet  sound  towards 
three  o'clock  on  that  holy  day,  when  Jesus  redeemed  His 
people,  for  the  trumpet  is  a  symbol  of  kingly  and  divine 
power,  both  physical  and  spiritual,  and  Jesus  had  just  won 
the  victory  over  Death  and  Sin. 

The  ministering  women  hastened  towards  the  city. 
Some  appear  to  have  reached  their  homes  before  sunset, 
for  St.  Luke  refers  to  their  having  "  prepared  spices  and 

1  St.  John  xix.  31-2. 

4 


"  That  was  a  Great  Sabbath-day  " 

ointments,"  after  which  they  "  rested,"  i.e.  they  purchased 
the  spices  and  began  to  prepare  them  on  the  sixth  day, 
before  the  beginning  of  the  Sabbath.  They  commenced 
their  labour  of  love  on  the  Parasceve,  just  before  sunset, 
and  they  finished  their  preparations  for  anointing  Jesus 
on  the  following  day  after  sunset.  Although  Nicodemus 
had  generously  contributed  one  hundred  pounds  of  spices, 
yet  the  ministering  women  longed  to  add  their  more  modest 
offering.  Others  of  their  company — at  least  two,  if  not 
more — "  remained  sitting  over  against  the  sepulchre." 
Thus  we  may  contemplate  St.  Mary  Magdalene  and  "  the 
other  Mary  " — the  mother  of  James  and  John — sitting  in 
silent  grief,  looking  at  the  sepulchre  which  contained  the 
dead  Body  of  Him,  whom  they  so  loved  and  to  whose  service 
they  had  devoted  themselves  and  their  possessions. 

Let  us  follow  the  holy  women  as  they  hasten  home  to 
prepare  their  spices.  It  is  a  spring  evening,  towards  the 
hour  of  sunset.  All  nature  teems  with  signs  of  life — the 
barley-fields  are  ripe  unto  the  sickle  ;  the  ears  of  wheat 
are  rapidly  filling  out ;  the  fig-trees  are  in  full  blossom, 
and  the  flowers  are  budding.  Jesus  is  dead  and  buried, 
the  darkness  and  the  earthquake  are  over,  and  Nature 
has  resumed  her  wonted  garb.  Little  these  sorrowful 
disciples  of  Christ  trouble  about  their  surroundings.  Deep 
grief  bhnds  us  to  our  environment,  or  if,  by  chance,  we 
take  note  of  it,  there  is  so  often  a  jarring  sense  of  the  dis- 
cord arising  from  what  we  see  around,  and  the  pangs  we 
are  suffering  interiorly. 

Jerusalem  is  crowded  with  pilgrims.  In  every  house 
the  Sabbath  lamp  is  now  burning  brightly.  Crowds  of 
people,  dressed  in  festal  robes,  throng  the  streets.  The 
vast  multitudes  of  worshippers,  who  have  just  left  the 
Temple,  are  returning  to  their  respective  dwellings.  For 
both  the  Temple  and  the  city  gates  close  at  sunset,  and 
some  of  the  pilgrims  have  their  tents  pitched  on  the  slopes 
of  Olivet  and  in  the  other  suburbs  of  the  Holy  City.     More- 

5 


From  the  Sepulchre  to  the  Throne 

over,  sunset  is  quite  close,  and  all  devout  Jews  take  care 
not  to  be  more  than  a  Sabbath-day's  journey  from  their 
homes  when  the  trumpets  sound  forth  the  second  signal. 
On  their  way  home,  the  holy  women  purchase  the  spices 
needed  for  the  ointments  they  propose  to  prepare.  They 
reach  their  dwellings ;  there,  perchance,  other  followers 
of  Jesus  have  remained  hidden,  and  the  eye-witnesses  of  the 
Crucifixion  and  Burial  of  Jesus  are  asked  to  tell  the  story 
of  His  Passion.  We  know  how  touching  are  the  written 
records  of  the  Passion  ;  how  often  emotion  prevents  a 
preacher  from  continuing  his  theme.  What,  then,  must 
have  been  the  story  of  the  Passion  when  related  by  an  eye- 
witness !  Friends  press  them  to  take  food  ;  they  feel  no 
need  of  it,  though  the  customary  mourners'  **  consolation 
meal "  has  been  prepared  by  some  neighbour.  This  meal 
consisted  of  bread,  eggs,  and  lentils  (the  last  mentioned 
being  a  symbol  of  death).  Their  one  thought  is  for  their 
Master  ;  in  spirit  they  are  with  Him  in  the  tomb. 

But,  hark !  The  trumpet  sounds  again — the  Sabbath 
has  begun — and  "  they  rested  according  to  the  command- 
ment." Throughout  those  long  hours  they  meditated  on 
the  last  sufferings  and  words  of  Jesus  and  mourned  for 
Him,  as  far  as  the  Jewish  customs  permitted  informal 
lamentation  for  the  dead  on  the  Sabbath. 

Meanwhile,  Mary  Magdalene  and  her  companion  have 
heard  the  trumpets  announcing  the  commencement  of 
the  Sabbath.  Yes  **  the  great  Sabbath  "  has  begun  its 
course.  God,  after  creating  man  on  the  sixth  day  of  the 
week,  "  rested  on  the  seventh  day  from  all  His  work  which 
He  had  done ;  "  ^  in  like  manner,  Jesus,  having  uttered 
His  blessed  "  Consummatum  est,"  and  redeemed  fallen 
humanity,  rested  from  His  labours.  On  this  great  Sabbath 
— the  last  of  the  Old  Covenant — the  sacrifices  ceased  to 
have  a  prophetic  meaning,  for  the  types  and  prophecies 
which  foreshadowed  and  announced  the  Atonement  had 

1  Gen.  ii.  i . 
6 


"That  was  a  Great  Sabbath-day" 

all  been  fulfilled.    Never  will  there  be  another  Sabbath 
so  great,  so  full  of  blessings  for  the  human  race. 

We  can  picture  Mary  Magdalene  as  she  sits  gazing  upon 
the  tomb.  What  a  yearning  sorrow  is  hers !  All  Ught 
and  hope  has,  for  the  time  being,  gone  out  of  her  Hfe. 
Jesus,  her  All,  is  dead.  She  has  seen  Him  cruelly  tortured 
— done  to  death  before  her  eyes,  and  she  was  powerless  to 
prevent  men  from  insulting  her  loved  Master.  She  could 
but  kneel  at  His  pierced  feet  and  pour  out  her  repentant 
love,  and,  as  she  knelt  there,  lo,  the  Precious  Blood  had 
trickled  down  upon  her  garments !  The  penitent,  who 
had  bedewed  His  Sacred  feet  with  her  tears,  was  bedewed 
with  His  atoning  Blood.  Silent,  speechless,  and  heart- 
broken, Mary  Magdalene  watches  and  weeps  at  the 
sepulchre.  Mary,  the  mother  of  James  and  John,  sits  beside 
her.  Does  she  realise  now  what  she  had  asked  for  when 
she  petitioned  that  her  two  sons  might  be  respectively  on 
Christ's  right  and  left  when  He  should  enter  into  His 
Kingdom  ?  Surely  the  words  of  the  Redeemer  to  her 
sons  would  have  flashed  back  to  her  mind  and  have  stood 
out  in  their  true  significance  :  "  Can  you  drink  of  the 
chaUce  that  I  drink  of  ?  "  and  in  that  dark  hour  of  appar- 
ent failure  and  ruined  hopes,  her  mother's  heart  would 
have  involuntarily  framed  the  petition  "  God  forbid !  " 
Mary,  the  mother  of  James  and  John,  had  looked  to  Jesus 
of  Nazareth  as  the  Messias  of  Israel.  Ardent,  devoted 
and  loving,  she  and  her  sons  had  thrown  in  their  lot  with 
that  of  Jesus.  Now  the  awful  blow  has  fallen,  and  she 
suffers  for  herself  and  her  sons.  We  can  conjecture  that 
she  was  glad  that  John,  her  son,  had  been  brave  enough 
to  stand  by  the  cross. — No  other  Apostle  had  been  so 
courageous. 

But  there  are  others  waiting  on  the  great  Sabbath-day 
in  the  Valley  of  the  Shadow,  numerous  disciples  and  the 
eleven  Apostles,  whose  Messianic  hopes  have  been  so  ruth- 
lessly trampled  upon.     It  must  needs  be  so,  for  the  depth 

7 


From  the  Sepulchre  to  the  Throne 

of  the  shadow  will  give  greater  relief  to  the  light  when  the 
Day  Star  shall  arise  in  those  stricken  hearts — it  is  ever 
darkest  before  dawn  ! 

Where  is  St.  Peter  ?  Since  he  rushed  forth  from  the 
court  of  the  high  priest,  we  have  heard  nothing  more  about 
him,  except  that  he  was  overcome  with  sorrow  for  his 
triple  denial.  What  bitter  reproaches  filled  his  soul ! 
Where  did  he  go  ?  Probably  to  some  dweUing  where  he 
would  be  out  of  sight  of  his  Master's  foes.  Peter  loved 
Jesus  with  all  the  ardour  of  his  soul.  True,  in  an  hour  of 
weakness,  in  a  moment  of  panic,  and  "  fear  which  is  nothing 
else  but  a  yielding-up  of  the  succours  from  thought,"  Peter 
had  denied  his  Master,  but  when  better  thoughts  prevailed, 
when  the  sweet,  calm,  reproachful  glance  of  Jesus  fell 
upon  him,  what  a  revulsion  it  worked  in  the  fallen  Apostle's 
soul ! 

The  "  succours  of  thought  "  have  returned,  grace  has 
touched  his  soul,  and  now,  through  the  long  Sabbath  hours, 
Peter — the  model  of  all  true  penitents — weeps  bitterly. 
According  to  an  old  tradition,  he  stole,  under  cover  of  dark- 
ness, to  the  blessed  Mother  of  God,  in  order  to  accuse  himself 
and  seek  her  help.  In  all  probability,  the  Apostles  found 
refuge  in  the  Cenacle — the  traditional  home  of  Mary,  the 
mother  of  St.  Mark.  Contemplate  the  Eleven  during  these 
hours  of  rest.  What  terrible  memories,  bitter  reproaches, 
and  sad  forebodings  overwhelm  their  souls !  They  sit 
there,  now  in  silence,  stunned,  paralysed  with  grief,  now 
exchanging  a  few  words  with  one  another.  They  are 
ashamed  of  their  cowardice,  each  and  all.  Thomas  re- 
members how  he  had  once  generously  said  to  his  fellow- 
disciples  :  "  Let  us  also  go  that  we  may  die  with  him,"  ^ 
and  undoubtedly  he  was  in  earnest  at  the  time.  What  a 
gulf  separated  the  resolution  from  its  fulfilment ! 

There  is  St.  Andrew,  who  had  brought  Peter,  his  brother, 
to  Jesus.     How  grieved  he  is  over  Peter's  denial  and  his 

J  St.  Johnxi.  1 6. 
8 


iC 


That  was  a  Great  Sabbath-day " 


own  cowardice !  All  the  Eleven  had  forsaken  Jesus  and 
fled  when  He  was  arrested.  Now  the  "  Uttle  flock,"  whom 
the  Good  Shepherd  loves  so  tenderly,  are  cowering  together 
in  that  upper  room,  trembUng  for  their  own  safety,  and 
overwhelmed  with  the  awful  memories  of  their  Master's 
Crucifixion.  Jesus,  their  All-in-All,  has  died  on  the  cross 
— His  dislocated,  mangled,  inanimate  Body  hes  in  the  rock- 
tomb.  All  their  Messianic  hopes  are  interred  with  Him, 
for,  according  to  the  Rabbinical  teaching,  the  Messias 
could  not  die — therefore,  they  have  been  mistaken. 
Jesus  was  indeed  a  holy  prophet,  powerful  in  word  and  work, 
but  not  the  Redeemer  of  Israel.  Thus  these  heartbroken, 
loving  Apostles  foohshly  reason,  for  they  still  love  their 
dead  Master,  though  all  hope  of  ever  seeing  Him  again  is 
extinguished  in  their  souls.  In  truth,  "  on  that  great 
Sabbath  when  they  sat  and  communed  thus,"  the  doors 
being  shut  for  fear  of  the  Jews,  "  as  yet  they  knew  not  the 
Scripture,  that  He  must  rise  again  from  the  dead."  ^ 

In  their  sorrow,  perhaps  the  thought  of  their  own  future 
comes  before  them  now  and  again.  What  can  they  do  but 
return  to  Galilee  as  the  discredited  disciples  of  the  Nazarene, 
who  has  been  crucified  ?  The  mission  which  they  had 
fondly  imagined  to  be  theirs,  seems  to  have  completely 
vanished.  Nothing  remains  for  them  but  to  take  up  the 
old  strands  of  life,  to  go  back  to  their  boats  and  nets  and, 
as  best  they  could,  bear  the  brunt  of  the  world's  ridicule 
and  the  grief  of  their  disappointed  hopes. 

Now  that  Jesus  is  dead,  how  bitterly  they  reproach  them- 
selves for  having  begrudged  Him  the  precious  ointment 
which  Mary  Magdalene,  in  her  love  and  clearer  foresight, 
had  lavished  upon  their  Lord  !  He  had  said  on  hearing 
their  murmurs  :  "  Let  her  alone  ...  for  she,  in  pouring 
this  ointment  upon  My  body,  hath  done  it  for  My  burial."  ^ 
Now  they  blame  themselves  for  not  having  grasped  His 
prophetic  words  Hterally.  They  had  had  so  httle  insight 
1  St.  John  XX.  I o.  2  St.  Matt.  xxvi.  12. 


From  the  Sepulchre  to  the  Throne 

into  His  anguish  of  soul,  so  little  sympathy  with  His  fears  I 
How  they  regret  this  now !  How  could  they  have  been 
so  foolish  as  not  to  understand  that  He  really  was  to  die 
the  death  of  a  criminal  ?  Then  they  think  of  Judas,  the 
son  of  perdition.  Yes,  Jesus,  their  Master,  had  actually 
been  betrayed  by  one  of  themselves — sold  for  the  price 
of  a  common  slave.  What  base  treachery !  Yet  when 
Peter  thinks  of  his  threefold  denial  of  Christ,  and  weeps 
bitterly  for  sorrow,  he  dare  not  launch  out  in  invective 
against  the  traitor.  Had  Peter  not  sinned  thus,  how 
loudly  he  would  have  expressed  his  indignation,  but  ex- 
perience of  his  own  frailty  has  humbled  the  penitent 
Apostle.  All  had  forsaken  Christ  and  fled  from  Gethse- 
mani,  leaving  Him  in  the  hands  of  His  cruel  captors. 
John  alone,  sustained  by  our  Blessed  Mother,  had  had  the 
courage  to  stand  by  the  cross  of  Jesus.  Doubtless  the 
Eleven  had  heard  of  Judas'  awful  end ;  they  shuddered 
when  they  remembered  that  the  Eternal  Truth  had  spoken 
of  him  as  "  the  son  of  perdition."  They  pitied  the  fallen 
Apostle,  and  thought  of  him  as  one,  who  had  been  more 
sorely  tempted  than  themselves. 

Looking  back  to  the  mighty  deeds  of  Jesus,  how  inex- 
plicable it  seemed  that  He  should  have  allowed  His  enemies 
to  arrest  Him !  How  often,  on  previous  occasions.  He 
had  passed  unscathed  through  their  midst !  Thus  the 
desolate  Apostles  wonder,  query,  pray,  and  lament  through- 
out the  long  hours  of  that  memorable  Sabbath,  while  they 
tremble  for  their  own  safety  at  every  unexpected  noise. 
Mourn  on,  blessed  Apostles,  for  your  loved  Lord.  "  In 
the  evening,  weeping  shall  have  place,  and  in  the  morning 
gladness."  Though  now  indeed  you  have  sorrow,  **  Jesus 
has  promised  that  He  will  see  you  again."  Though  He 
tarry,  wait  for  Him,  and  when  He  comes,  then  indeed 
*  your  heart  shall  rejoice,  and  your  joy  no  man  shall  take 
from  you." 

Let  us  now  turn  our  thoughts  to  our  Immaculate  Mother. 

ID 


C( 


That  was  a  Great  Sabbath-day" 


Where  did  she  pass  that  great  Sabbath-day  ?  In  the 
dwelling  of  St.  John,  probably  in  Jerusalem.  We  know 
that  after  our  Saviour  had  commended  His  Holy  Mother 
to  St.  John,  the  beloved  disciple  took  her  to  his  own  {sc, 
home).  We  cannot  press  the  words  "  from  that  hour," 
for  neither  our  Blessed  Mother  nor  St.  John  would  have 
quitted  Calvary  before  Jesus  had  expired,  nor  would  they 
have  left  the  other  disciples  to  bury  Him.  We  do  not  know 
exactly  whither  St.  John  conducted  our  Lady.  Perhaps 
to  the  house  of  Mary,  the  mother  of  John  Mark,  who  dwelt 
on  Mount  Sion.  An  ancient  tradition  states  that  it  was 
in  this  house  that  Jesus  celebrated  the  Holy  Eucharist.^ 

The  beloved  disciple  led  the  Mother  of  Sorrows  away, 
after  the  sacred  Body  of  Jesus  had  been  laid  to  rest.  When 
the  stone  had  been  rolled  over  the  entrance  to  the  sepulchre, 
Mary,  carrying  the  precious  blood-stained  crown  of  thorns 
left  the  garden  with  her  adopted  son.  They  passed  by 
Calvary,  and  we  may  presume  that  the  Mother  of  Jesus 
adored  the  Precious  Blood,  which  had  trickled  down  the 
tree  of  shame  and  bedewed  the  earth  below.  She  gazed 
at  that  infamous  gibbet,  infamous  in  the  eyes  of  the  world, 
for  her  a  sacred  altar  upon  which  her  Son  had  agonised, 
from  which  He  had  reigned.  How  men  would  honour  that 
cross  in  ages  to  come !  Now  it  stands  out  sheer  against 
the  darkening  lurid  sky.  The  Son  of  Man  has  been  lifted 
up.  Henceforth  He  will  draw  all  men  to  Him.  Mary 
knows  this,  and  the  knowledge  is  her  consolation ;  she 
knows,  too,  that  He  will  rise  again.  Still,  she  is  but  human, 
and  her  soul  has  been  pierced  with  sorrows,  such  as  no 
creature's  soul  ever  has  or  ever  will  be  pierced  with,  for 
Mary  was  immaculate,  and  consequently  she  experienced 
a  horror  of  sin,  of  which  sinful  creatures  can  form  no  con- 
ception. She  realised,  too,  so  fully,  the  dignity  of  her 
Divine  Son.    When   the  recognition   of  this  truth  was 

*  See  Looking  on  Jesus,  the  Lamb  of  God,  ch.  xxxvii.  p.   325, 
ed.  1912. 

II 


From  the   Sepulchre  to  the  Throne 

obscured  in  the  souls  of  the  Apostles,  it  was  clearly  present 
to  Mary.  The  disciples  of  Jesus  saw  Him  suffer  and  they 
mourned  over  the  tortures  inflicted  on  "  the  Man  Christ 
Jesus,"  but  they  did  not  then  think  of  Him  as  God.  Mary 
knew  that  her  Son  was  God,  and  to  the  awful  torture  of 
seeing  her  child  crucified,  was  added  that  of  knowing  that 
these  fiendish  insults  and  sufferings  were  inflicted  on  the 
Incarnate  Son  of  God. 

Doubtless  Mary  craved  privacy,  that  she  might  strengthen 
her  soul  by  prayer  and  mourn  for  her  first-born.  St.  John, 
respecting  her  wish,  would  have  left  her  alone,  knowing 
how  impotent  words  of  consolation  were  to  assuage  the  grief 
of  the  Mother  of  Sorrows.  There  could  be  no  formal 
lamentation  over  the  Death  of  Jesus.  The  "  Shibah,"  or 
seven  days'  ceremonial  mourning  which  invariably  followed 
the  burial  could  not  take  place,  for  it  was  the  "  great 
Sabbath-day,"  and  on  the  seventh  day,  none  might  inau- 
gurate the  Shibah.  Again,  Jesus  had  been  executed  as  a 
criminal,  and  for  such  no  public  mourning  was  permitted. 
But  on  the  third  day,  Jesus  was  to  rise — no  seven  days' 
mourning  would  be  needed,  nor  even  commenced  for  Him, 
who  had  triumphed  over  death. 

Yet  we  can  well  conceive  that  some  of  the  Apostles  or 
disciples  would  try  to  say  a  few  words  of  sympathy  to  the 
bereaved  Mother  who  was  mourning  for  her  first-born. 
She  would  admit  them  and  hear  from  them,  as  they  de- 
parted, the  familiar  formula  :  "  May  the  Almighty  comfort 
you  among  all  the  mourners  of  Sion  and  Jerusalem." 
Then,  perhaps,  St.  John  returned  from  the  sepulchre  with 
his  own  mother  and  Mary  Magdalene.  St.  Peter,  too, 
visited  our  Lady,  according  to  an  ancient  tradition.  Thus 
in  silent  grief,  prayer,  and  waiting  for  the  dawn,  Mary,  the 
Mother  of  Sorrows,  spent  that  great  Sabbath.  She  knew 
the  first  day  of  the  week  would  restore  Jesus  to  her,  mean- 
while she  consoled  His  afflicted  disciples,  and,  full  of  faith 
and  hope,  waited  for  God,  her  Saviour,  for  the  hour  of  His 

12 


a 


That  was  a  Great  Sabbath-day  " 


uprising  from  the  tomb.  If,  as  it  must  needs  have  been, 
desolation  overwhelmed  her  pure  soul  as  she  thought  over 
the  Passion  of  Jesus,  if  the  acute  sensation  of  loneliness— 
which  ever  follows  the  death  of  our  loved  ones — inundated 
her  pure  soul,  nevertheless,  the  hope  of  the  Resurrection 
upheld  her  during  those  dark  hours  passed  in  the  Valley 
of  the  Shadows.  As  we  kneel  in  spirit  before  Mary,  the 
Mother  of  Jesus,  the  Queen  of  Martyrs,  let  us  salute  her  in 
the  words  of  St.  Elizabeth  :  **  Blessed  art  thou  among 
women  .  .  .  Blessed  art  thou  that  hast  believed,  because 
those  things  shall  be  accomplished,  that  were  spoken  to 
thee  by  the  Lord.^  Though  Jesus,  thy  Son,  Hes  in  the 
icy  embrace  of  death,  He  will  rise  again  to  *  reign  in  the 
house  of  Jacob  for  ever,  and  of  His  kingdom  there  shall  be 
no  end.' " 

Where  were  Lazarus  and  Martha — the  friends  of  Jesus — 
during  the  hours  when  the  awful  drama  of  the  Passion  was 
being  enacted  ?  We  know  that  Lazarus  had  incurred  the 
enmity  of  the  chief  priests,  first,  because  he  was  a  living 
witness  to  the  mighty  power  of  Jesus  of  Nazareth,  and, 
secondly,  "  because  many  of  the  Jews  by  reason  of  him 
(i.e.  Lazarus)  went  away  and  beUeved  in  Jesus ;  "  hence  the 
chief  priests,  when  they  decided  to  kill  Jesus,  "  thought  to 
kill  Lazarus  also."  ^  Lazarus,  the  friend  of  Jesus,  was 
even  in  greater  danger  than  the  Eleven,  for  we  do  not  read 
of  any  formal  proceedings  being  set  on  foot  against  them- 
They  ran  the  risk  of  an  informal  arrestation  in  Gethsemani, 
but  when  the  rulers  had  wreaked  their  vengeance  on  the 
Prophet  of  Galilee,  His  handful  of  illiterate  disciples  were 
apparently  simply  treated  with  contempt,  until  such  time 
as  they  went  forth  boldly  to  preach  the  Resurrection  of 
Christ.  Doubtless,  Lazarus  was  in  some  place  of  safety, 
hiding  from  his  enemies,  and  we  may  conjecture  that 
Martha,  who  may  have  been  an  eye-witness  of  the  Passion, 
or  who  certainly  had  heard  many  details  of  our  Lord's 

1  St.  Luke  i.  45  and  32.  2  st.  John  xii.  9-10. 

13 


From  the  Sepulchre  to  the  Throne 

Death  from  her  sister,  Mary  Magdalene,  would  have  taken 
care  to  inform  her  brother  of  all  that  had  happened. 
Overwhelmed  with  grief ,  Lazarus  mourned  for  his"  Friend  " 
and  Saviour.  The  knowledge  that  the  hatred  of  the  rulers 
had  been  intensified,  and  the  execution  of  their  vengeance 
precipitated  by  his  having  been  raised  to  life,  and  that  thus, 
indirectly,  he  himself  had  been  the  proximate  occasion  of 
Jesus'  Death,  must  have  pierced  Lazarus*  soul  as  he  thought 
over  the  awful  sufferings  of  our  Lord.  How  deeply 
Lazarus  reaUsed  that  Jesus  had  died  for  him ! — ^because 
He  had  worked  a  miracle  for  him  ! 

How  well  Lazarus  remembered  that  illness — the  last 
agony !  How  vividly  the  recollections  crowded  into  his 
memory — that  moment  when,  restored  to  life,  he  found 
himself  lying  swathed  in  his  tomb — how  he  had  come  forth 
in  the  light  of  day — the  majestic  features  of  his  Saviour — 
the  awe  depicted  on  the  countenances  of  all  who  stood 
around  that  grave !  He  remembered,  too,  how  kindly 
hands  had  loosed  his  bands,  how  he  had  fallen  at  the  feet 
of  Jesus,  the  Master's  loving  embrace,  the  return  home, 
and  the  feast  given  in  Jesus'  honour.  During  that  supper, 
Jesus  had  spoken  of  His  own  Death  and  burial,  but,  like 
the  Apostles,  Lazarus  had  not  taken  the  words  literally. 
Now,  Jesus  his  Deliverer,  lies  in  the  garden  tomb,  and  His 
lacerated  Body  bore  witness  to  the  torments  of  the  scourg- 
ing and  the  Crucifixion.  Could  not  He  who  raised  Lazarus 
have  foiled  those  who  sought  His  own  Hfe  ?  Why,  then, 
did  He  not  use  His  Power  ?  But  no.  He  allowed  Himself 
to  be  "  led  as  a  lamb  to  the  slaughter."  As  such  thoughts 
passed  through  Lazarus'  mind,  we  can  well  conceive  that 
the  words  rose  to  his  trembhng  Hps  :  **  Would  to  God  that 
He  had  never  recalled  me  to  earth,  since  this  miracle  has 
cost  Him  His  Hfe  !  " 

Thus  Lazarus,  like  the  ministering  women  and  the 
Apostles,  fooHshly  reasoned.  All  Christ's  disciples,  so 
"  slow  of  heart  to  beheve  all  things  "  which  the  prophets 

14 


"  That  was  a  Great  Sabbath-day " 

and  even  Christ,  their  Master  had  spoken,  failed  to  grasp 
the  consoUng  truth  of  the  Resurrection  ;  they  believed 
indeed  that  all  men  would  "  rise  again  in  the  resurrection 
at  the  last  day,"  and  doubtless  they  accepted  our  Lord's 
predictions  concerning  His  Resurrection  as  references  to 
the  general  resurrection.  Mary,  the  Mother  of  Jesus,  alone 
imderstood  the  real  meaning  of  her  Son's  words.  She 
beheved  firmly  that  He  would  rise  on  the  third  day. 

There  were  other  disciples  of  Jesus  who,  on  that  great 
Sabbath-day,  mourned  for  Him,  whom  they  had  accepted 
as  the  Messias  who  should  redeem  Israel.  In  the  Galilean 
tents  set  up  on  the  slopes  of  OUvet  for  the  accommodation 
of  the  pilgrims  from  the  north,  many  disciples  mourned 
bitterly  for  Him,  whom  on  Palm  Sunday,  they  had 
acclaimed  with  their  joyous  Hosannas.  That  was  only  six 
days  ago,  but  how  much  longer  it  seemed  !  So  many  things 
had  taken  place  between  that  first  day  of  the  week  and 
the  great  Sabbath  day.  How  much  they  would  have  to 
relate  when  they  returned  home !  How  their  festal  gar- 
ments and  the  enforced  joyful  note  of  the  Sabbath  feast 
jarred  upon  them  !  Some  dared  not  manifest  their  grief 
for  fear  of  running  any  risks  as  the  followers  of  Jesus  of 
Nazareth  ;  others,  who  loved  Him  sincerely,  could  not  re- 
strain their  feeUngs.  Had  He  not  blessed  their  children, 
fed  them  in  the  desert,  healed  their  sick  and  raised  their 
dead  ?  Had  He  not  spoken  to  them,  as  no  man  had  ever 
spoken  ? 

Never  again  in  the  history  of  our  earth  will  there  be  such 
groups  of  sorrow-stricken,  despairing  souls  since  Christ, 
having  deUvered  up  Himself  once  for  us,  dieth  no  more, 
"  death  shall  no  more  have  dominion  over  Him."  ^ 

What  lessons  may  we  learn  from  these  faithful  mourners, 
so  full  of  love  and  yet  so  weak  in  faith  ?  Perhaps  the  most 
saUent  lesson  is  that  men's  darkest  hours  are  planned  or 
permitted  by  our  merciful  Heavenly  Father,  and  that, 

^  Rom.  vi.  9. 
15 


From  the   Sepulchre  to  the  Throne 

however  dark  and  desolate  the  long  night  of  sorrow  may 
be,  yet  we  "  do  well  to  attend,"  "  to  wait  patiently,"  for 
by  faith  we  know  that  all  must  come  right  in  the  end. 
Sooner  or  later,  for  every  faithful  disciple  of  Christ  who 
waits  for  God  his  Saviour,  the  Light  will  shine  in  a  dark 
place,  the  day  will  dawn,  the  Day  Star  will  arise  in  his 
heart.  Yes,  even  when  he  mourns  those  dearest  to  him, 
he  knows,  by  faith,  that  he  has  but  parted  from  them  in 
time's  brief  day,  to  meet  them  again  on  the  shores  of 
eternity. 

Another  lesson  stands  out  clearly  in  relief,  namely,  that 
by  our  want  of  faith,  we  increase  the  weight  of  our  cross. 
Our  dear  Lady  suffered  on  this  great  Sabbath  as  no  other 
human  being  ever  has  or  can,  but  in  her  lonely  and  desolate 
soul,  pierced  by  the  sword,  the  lamp  of  hope  burned  brightly. 
She  knew  her  Divine  Son  would  rise  again  on  the  third  day. 
The  weeping  women  and  the  griefstricken  Apostles  had  no 
hope,  consequently  their  burden  seemed  intolerable.  Let 
us  learn  from  their  error  to  be  wiser  ;  to  trust  our  Saviour 
and  to  make  our  own  the  triumphant  cry  of  heroic  courage 
uttered  by  holy  Job  :  "  Although  He  should  kill  me,  I 
will  trust  in  Him,   .   .  .  and  He  shall  be  my  Saviour."  ^ 


SUMMARY    FOR   MEDITATION 

First  P»'^/w^e.— Contemplate  the  various  groups  of  mourners 
on  that  great  Sabbath-day — the  holy  women,  Mary  Mag- 
dalene, the  Apostles,  our  blessed  Mother,  Lazarus,  the  faithful 
Galilean  disciples. 

Second  Prelude. — Ask  for  the  grace  of  a  firm  faith  in  Christ's 
promises,  that  we  may  never  mourn  as  those  who  have  no 
hope. 

First  Point, — Jesus  is  in  the  tomb.  The  Jewish  Sabbatical 
customs  are  duly  observed  by  the  faithful  followers  of  Christ. 
The  ministering  women  quit  the  garden,  purchase  their  spices, 
and  return  to  their  homes.     Mary  Magdalene  also  leaves  the 

1  Job  xiii.  15. 
16 


^^  That  was  a  Great  Sabbath-day " 

sepulchre  with  the  other  Mary.  How  deep  is  her  yearning 
sorrow,  her  passionate  grief  for  her  Lord,  on  that  great 
Sabbath  ! 

Second  Point. — The  Apostles  assemble  in  the  Cenacle. 
They  fear  and  tremble  for  themselves.  They  reproach  therrl- 
selves  with  having  deserted  their  Master.  They  mourn  for 
Him  with  a  despairing  sorrow. 

Third  Point.— Maxy,  the  Mother  of  Jesus,  repasses  in  the 
bitterness  of  her  soul  all  the  tortures  of  the  Crucifixion.  The 
image  of  her  Divine  Son — dead  in  the  tomb — is  ever  before 
her.  She  knows  that  He  will  rise  again.  Hers  is  a  hopeful, 
trusting,  loving  sorrow. 

Colloquy.— PrsLy  for  grace  to  believe  the  promises  of  Jesus, 
your  Master,  to  hope  against  hope.  Ask  that  in  your  dark 
hours  you  may  cling  more  firmly  than  ever  to  them.  Ask 
pardon  for  past  diffidences  and  discouragements.  Pray  for 
a  hopeful,  loving  submission  to  God  in  all  your  trials  of 
mind,  body,  or  estate.  Intercede  for  those  who  are  in  sorrow 
or  bereavement.  Ask  our  Lady  to  intercede  for  them  and 
for  you. 


II 

THE    GREAT    SABBATH    IN    THE    PALACES 
OF   SIGN 

Jesus*  Foes:  Herod  Antipas,  Pilate,  and  Caiphas 

"  They  rejoiced  against  Me.  .  .  .  They  said  :  Well  done  ;  well 
done  ;   our  eyes  have  seen  it." — Ps.  xxiv.  15. 

"  The  sinners  in  Sion  are  afraid,  trembling  hath  seized  upon  the 
hypocrites." — Isa.  xxxiii.  14. 

WE  have  contemplated  the  friends  of  Jesus  as 
they  mourned  for  Him  in  the  bitterness  of 
their  souls  on  that  great  Sabbath-day :  let 
us  now  turn  our  thoughts  to  the  enemies  of  Jesus,  to 
Herod  Antipas,  Pontius  Pilate,  and  Caiphas  with  his 
kinsmen  and  friends.  What  were  their  sentiments  on 
this  memorable  Sabbath,  and  where  did  they  spend  it  ? 

The  three  rulers  who  sat  in  judgment  upon  Jesus,  all 
dwelt  on  the  mountain  south-west  of  the  Temple.  This 
district  was  known  as  the  Upper  City  in  the  time  of  Christ, 
and  "  Sion  "  was  the  name  then  given  to  the  Lower  City 
on  the  southern  slopes  of  the  Temple  Mount.  Since  the 
fourth  century,  however,  the  name  "  Sion  "  has  been  given 
to  the  south-western  part  of  Jerusalem  both  by  Jews  and 
Christians.^ 

^  "  Sion  has  been  supposed  by  Robinson,  Williams,  Lewin,  and 
De  VogUe  to  be  identical  with  the  Upper  City  of  Josephus — the  hill 
traditionally  called  '  Sion '  since  the  fourth  century.  Colonel 
Warren,  on  the  other  hand,  identifies  Sion  with  Akra,  and  supposes 
it  to  have  been  north  of  the  Tyropoeon  Valley,  while  Fergusson 
identifies  it  with  the  Temple  Hill.     Captain  Condor   while  placing 

i8 


The  Great  Sabbath  in  Sion's   Palaces 

Let  us  take  our  stand  upon  the  magnificent  bridge  which 
spans  the  Tyropoeon  Valley,  connecting  the  eastern  with 
the  higher  western  hill — the  Lower  with  the  Upper  City. 
This  bridge  was  built  long  before  the  kingly  builder — Herod 
the  Great — beautified  the  Holy  City,  for,  over  it,  Pompey 
passed  when  he  profaned  the  Temple  of  God.  It  is  a 
colossal  structure,  fifty-one  feet  wide,  standing  upon  five 
arches,  of  which  the  span  of  each  measures  forty- two  feet, 
while  the  massive  piers,  which  support  them,  rise  one  hun- 
dred and  twenty  feet  from  the  depths  of  the  ravine. 

What  a  train  of  associations,  sacred  and  historic,  what  a 
crowd  of  feelings,  joyous  and  sorrowful,  press  upon  us  as 
we  gaze  upon  this  noble  bridge !  Many  a  time  in  days 
gone  by  have  the  kings  of  Juda  marched  across  it  in  solemn 
splendour  to  pay  their  vows  to  Jehovah  in  His  Temple. 
Many  a  time  has  Jesus  our  Redeemer  crossed  this  bridge  ; 
but  a  few  hours  ago.  He  who  now  lies  in  His  tomb  was  led 
over  it — a  captive  guarded  by  the  Roman  soldiers,  as  they 
hurried  Him  to  the  palace  of  the  High  Priest  on  Mount 
Sion.  We  look  forward  some  thirty  years  and  a  vision 
rises  before  us — we  see  Titus  standing  upon  the  shattered 
arch,  appealing  to  the  defenders  of  Sion  to  lay  down  their 
arms  and  accept  the  yoke  of  Rome,  while  behind  him  the 
flames  from  the  burning  Temple  cast  their  lurid  glare  over 
the  awful  scene.  But  thirty  years  and  this  massive  bridge, 
yonder  glorious  Temple,  and  the  palaces  in  Sion  will  be 
levelled  to  the  ground,  and  this  is  but  a  small  part  of  the 
chastisement  meted  out  to  the  guilty  city. 

'  the  stronghold  of  Sion  '  in  the  Upper  City,  has  professed  to  recon- 
cile these  various  views  by  regarding  '  Sion  '  as  a  general  and 
poetic  title  ('  Sion  '  =  the  sunny  mountain)  applying  to  the  whole 
of  Jerusalem  as  known  before  the  Captivity." — {Survey  of  Western 
Palestine:  Jerusalem,  vol.  vi.  p.  93.) 

Whichever  be  the  view  adopted  as  to  the  exact  part  of  Jerusalem 
indicated  by  "  Sion,"  it  is  certain  that  the  three  palaces,  inhabited 
by  Herod,  Pilate,  and  Caiphas  respectively,  were  situated  on  the 
south-western  hill. 

19 


From  the  Sepulchre  to  the  Throne 

Now  let  us  fix  our  gaze  upon  Sion.  It  lies  due  west  and 
rises  from  the  steep  western  scarp  of  the  Tyropoeon  Valley 
up  to  the  plateau,  which  Herod  has  levelled  to  provide  a 
spacious  site  for  his  royal  dwelling.  Sion  is  a  city  of 
palaces — the  aristocratic  quarter  of  Jerusalem.  The  ex- 
treme western  boundary  stands  some  2500  feet  above  sea- 
level  and  120  feet  higher  than  the  Temple  area.  The 
whole  district  is  dotted  with  palatial  dwellings.  Narrow 
streets  running  northwards  and  eastwards  separate  the 
various  buildings.  The  footpaths  stand  three  or  four  feet 
above  the  causeways,  lest  the  pedestrians  should  incur  legal 
pollution  by  coming  into  contact  with  any  unclean  object. 

Southwards,  we  notice  the  pinkish-yellow  hills  of  Moab, 
and  the  deep  blue  waters  of  the  Dead  Sea,  and  beyond  them 
the  myriads  of  sand  hillocks  which  distinguish  the  Desert 
of  Judea.  On  our  left.  Mount  Olivet  rises  higher  than  Sion. 
If  we  look  towards  the  north,  the  Temple  stands  out  against 
the  sky  in  all  its  beauty,  and  beyond  it,  we  notice  the  square 
fortress  of  Antonia  with  its  lofty  towers  at  each  corner. 
Beneath  our  feet,  yawns  the  precipitous  Tyropoeon  Valley, 
of  which  the  steep  western  scarp  rises  about  120  feet  from 
its  lowest  part. 

As  our  eyes  fall  on  these  scenes  of  marvellous  beauty, 
the  words  of  the  psalmist  seem  to  re-echo  in  our  ears. 
Well  may  he,  in  his  inspired  psalms,  have  thus  sung  the 
praises  of  Jerusalem  :  "  Glorious  things  are  spoken  of  thee, 
O  city  of  our  God."  ^  "He  shall  not  be  moved  for  ever 
that  dwelleth  in  Jerusalem.  Mountains  are  round  about 
it."  2  "  The  Lord  hath  chosen  Sion,  He  hath  chosen  it  for 
His  dwelling."  ^  There  alone  could  sacrifice  be  offered  to 
Jehovah,  and  there  the  Lamb  of  God  was  immolated. 
Thoughts  which  lie  "  too  deep  for  words  "  crowd  in  upon  us 
as  we  contemplate  the  Holy  City  in  the  days  of  its  greatest 
glory — that  land  hallowed  by  the  presence  of  the  Word 
made  flesh,  that  city  without  which  He  now  lies  entombed. 

1  Ps.  Ixxxvi.  2.  2  Ps.  cxxiv.  I.  8  Ps.  cxxxi.  13. 

20 


The  Great  Sabbath  in  Sion's  Palaces 

We  will  accept  the  psalmist's  invitation :  **  Surround 
Sion  and  encompass  her,  tell  ye  her  towers."  ^  Leaving 
the  bridge  and  turning  to  the  left,  we  find  ourselves  in  the 
vast  covered  stadium  called  the  Xystus.  Already  in  the 
days  of  Antiochus  Epiphanes — "  the  illustrious  " — the 
Jews  had  built  themselves  "  a  place  of  exercise  in  Jerusa- 
lem "  2  in  imitation  of  the  Greeks.  But  this  covered  col- 
lonade  on  which  we  are  gazing  is  far  more  beautiful,  for 
Herod  the  Great  built  it  as  a  fitting  approach  to  his  royal 
palace  on  the  brow  of  the  Hill  of  Sion.  Here  large  assem- 
blies gather  for  pleasure  and  for  business.  Look  at  that 
ancient  castle  just  beyond  the  Xystus,  close  to  the  old  city 
wall,  built  by  the  different  kings  of  Juda.  It  is  the  ancient 
fortress  erected  "  by  the  children  of  Asmoneus  (i.e.  by  Simon 
Machabeus),  the  Royal  Palace  of  the  Asmoneans."  From 
the  upper  storey,  we  can  overlook  the  Temple  Cloisters  and 
Courts. 

Who  dwells  here  now  ?  Herod  Antipas,  "  that  fox  " 
who  murdered  St.  John  the  Baptist,  and  to  whom  Jesus, 
when  questioned  by  him,  opposed  the  majesty  of  silence. 
It  was  here  that  Herod  and  his  courtiers  despised  and 
mocked  Jesus.  They  rejoice  that  the  Galilean  prophet,  who 
refused  to  work  a  miracle  to  please  the  king  and  courtiers, 
is  now  dead.  While  Herod  banquets  on  this  great  Sabbath, 
his  sycophants  relate  what  they  have  heard  in  the  city 
concerning  Jesus  of  Nazareth.  The  king,  who  has  long 
desired  to  kill  him,  rejoices  :  Herod,  that  cunning,  intrigu- 
ing "fox"  is  glad,  because  the  Roman  soldiers  have  ac- 
complished what  he  himself  would  have  liked  to  have  done, 
but  having  killed  St.  John  the  Baptist,  and  thus  angered 
the  Jews,  he  dared  not  venture  to  lay  hands  on  Jesus. 
The  words  of  the  psalmist  re-echo  in  that  princely  banquet- 
ing hall :  **  Well  done,  well  done,  our  eyes  have  seen  it." 

Yet  this  wicked  joy  is  not  unmingled  with  fear,  for  Herod 
knows  all  about  the  mysterious  phenomena  connected 

1  Ps.  xlvii.  13.  '  I  Mach.  i.  15. 

21 


From  the  Sepulchre  to  the  Throne 

with  the  death  of  Jesus.  He  remembers  the  martyrdom 
of  John,  and  his  fears  lest  his  victim  and  Jesus  might  be 
one  and  the  same  person  ;  lest  John  had  indeed  risen  from 
the  grave.  The  Prophet  of  Galilee  had  foretold  His  own 
death  when,  in  answer  to  Herod's  messengers.  He  had  said  : 
"  Go  tell  that  fox  :  Behold  I  cast  out  devils  and  do  cures, 
and  the  third  day  I  am  consummated."  ^  The  prophecy 
has  been  fulfilled,  the  Galilean  is  dead.  What  if  the  pre- 
diction of  His  resurrection,  which  men  say  He  has  also  fore- 
told, be  Hkewise  fulfilled  ?  If  Herod  rejoices  that  he  is 
now  friends  with  Pilate,  who  has  rid  him  of  Jesus,  he  cannot 
but  fear  in  his  inmost  soul.  He  had  shown  respect  for  the 
Baptist  and  had  put  him  to  death  reluctantly — for  his 
oath's  sake — ^but  Jesus  he  had  mocked  and  outraged  :  what 
if  this  Prophet  and  Wonder-worker  should  rise  and  torment 
him  ?  Surely  we  are  justified  in  applying  the  prophetic 
words  to  this  cunning  king  :  "  The  sinners  in  Sion  are 
afraid,  trembling  hath  seized  upon  the  hypocrites." 

Leaving  the  venerable  Asmonean  palace,  we  turn  west- 
ward, and  passing  along  by  the  ancient  boundary  wall,  we 
reach  the  Royal  Palace  of  Herod  the  Great,  originally  built 
for  himself  and  his  descendants.  Archelaus,  his  son, 
dwelt  there  until  his  banishment  to  Vienne  in  Gaul,  and 
since  then  this  Royal  Palace  has  been  the  residence  of  the 
Roman  Procurators.  Pilate  dwells  here  whenever  he  comes 
up  to  Jerusalem.  What  a  compact  mass  of  buildings  ! 
The  northern  part  consists  of  a  fortified  castle  with  three 
large  towers — Hippicus,  Phasael,  and  Mariamne,  named  re- 
spectively after  Herod's  friend,  brother,  and  murdered 
wife.  The  Mariamne  Tower  stands  on  the  eastern  side  of 
the  Castle  enclosure,  Phasael  forms  the  north-eastern  angle, 
and  Hippicus  the  north-western.  Phasael,  the  highest  of 
these  three  towers,  is  i6o  feet  high  ;  Mariamne,  the  lowest, 
115  feet.  The  bases  of  these  towers  are  built  of  solid 
masonry,  on  which  there  are  immense  cisterns.  Over  these, 
1  St.  Luke  xiii.  31. 
22 


The  Great  Sabbath  in  Sion's  Palaces 

we  see  the  soldiers'  quarters,  armouries,  and  storerooms. 
Turrets  crown  these  towers,  and  spacious  breastworks 
provide  places  for  the  sHngers  and  archers  in  time  of  war. 

Beyond  the  Castle — farther  south — is  the  Royal  Palaoe, 
which  surpasses  even  the  Temple  in  magnificence.  The 
architecture — Greco-Roman — and  more  Greek  than  Ro- 
man, reveals  the  royal  builder's  Hellenistic  taste.  Look 
at  the  vast  courts  and  the  broad  terraces  with  their  columns 
of  serpentine  and  porphyry  !  A  strong  wall,  thirty  cubits 
high,  surrounds  the  whole  block  of  buildings.  At  regular 
intervals,  turrets  rise  above  this  wall,  designed  both  to 
beautify  and  defend  the  palace.  Each  tower  is  built  to 
accommodate  one  hundred  guests,  and  the  two  royal  ban- 
queting halls,  the  Caesarium  and  the  Agrippium,  afford 
space  for  vast  assemblies.  In  these,  the  State  banquets 
are  given,  and  on  this  great  Sabbath  the  Roman  Governor, 
his  wife,  and  numerous  guests  are  banqueting. 

The  open  courts  are  planted  with  fruit  and  forest  trees. 
Tall  poplars  rise  against  the  skies.  Flocks  of  tame  doves 
may  be  seen  circling  round.  A  canal  passes  through  the 
garden,  and  fountains  spring  from  bronze  statues.  In 
this  truly  Royal  Palace,  we  may  gaze  in  spirit  upon  the 
Roman  Governor,  whom  the  Jews  detested  for  his  various 
acts  of  tyranny  and  cruelty,  and  who  but  recently  has 
mingled  the  blood  of  some  Galileans  with  the  blood  of  their 
sacrifices.  They  hate  Pilate,  although  he  has  given  in  to 
their  wishes  and  handed  over  to  them  the  Galilean,  whose 
Precious  Blood  they  have  so  gladly  poured  forth  in  their 
bUnd  fury. 

Procla  has  related  to  her  husband  the  terrible  dream 
concerning  that  "  Just  Man,"  and  this  narration  has  greatly 
increased  Pilate's  anxiety.  Like  all  selfish,  unprincipled 
men,  he  puts  forward  the  plea  of  expediency  in  order  to 
justify  his  cruel,  cowardly  action.  He  recalls  how  he  has 
already  offended  the  Jews  by  commanding  the  Roman 
standards  with  their  emblems  to  be  carried  into  their 

23 


From  the  Sepulchre  to  the  Throne 

Holy  City  and  was  forced  to  remove  them.  Also  they  had 
appealed  successfully  to  Tiberius  when  he  placed  those 
gilded  shields  on  which  were  invocations  to  the  gods. 
Then  he  had  rifled  their  sacred  treasure  chests,  and  but  a 
short  time  ago,  those  Galileans  had  been  slain  during  the 
Paschal  season  in  the  Temple  Courts. 

These  things  happened  before  the  Roman  Governors 
were  allowed  to  take  their  wives  with  them,  when  stationed 
in  a  provincial  district.  Profiting  by  this  permission,  Procla 
has  come  up  to  Jerusalem  with  her  husband.  In  reply  to 
her  reproaches,  we  seem  to  hear  Pilate  assuring  his  wife 
that,  had  she  seen  the  infuriated  Jews  on  those  occasions, 
she  would  not  have  advised  him  to  spare  this  Galilean  and 
to  run  the  risk  of  his  being  again  reported  to  the  Emperor. 
Besides,  he  had  tried  to  release  Jesus,  knowing  that  the 
rulers  had  deUvered  Him  up  through  envy,  and  he  had 
even  caused  Him  to  be  scourged,  hoping  thereby  to  pacify 
their  vengeance.  Nothing  but  the  blood  of  this  Nazarene 
would  satisfy  these  enraged  rulers  ;  even  the  populace 
clamoured  "  Crucify  Him,  crucify  Him."  Only  when  the 
rulers  had  questioned  his  loyalty  to  the  throne  of  Caesar 
had  he  abandoned  Jesus  to  their  will.  As  a  sign  that  the 
guilt  was  theirs,  not  his,  he  had  even  publicly  disclaimed 
all  responsibility  by  washing  his  hands  in  their  presence. 
They  had  accepted  the  guilt  of  that  Nazarene' s  Blood  and 
exonerated  him.  Now  all  is  over,  Jesus  of  Nazareth  is 
dead,  and,  at  the  chief  priests'  request,  he  has  sent  guards 
to  keep  watch  at  the  tomb  until  the  third  day — a  useless 
piece  of  work — but  it  was  better  to  yield  to  their  petition. 
Now  he  wishes  to  hear  no  more  about  the  matter. 

Claudia  Procla  is  silenced  but  not  convinced.  Some 
years  later  when,  giving  up  the  Jewish  faith — to  which  she 
was  a  proselyte,  according  to  an  ancient  tradition — she 
embraced  Christianity,  it  must  have  been  a  consolation  to 
remember  that  she  had  interceded  for  that  "  Just  Man," 
and  had  striven  to  obtain  his  release.     Christians  in  all 

24 


The  Great  Sabbath  in  Sion's  Palaces 

ages  bless  her  for  her  brave  deed,  her  name  will  be  honoured, 
whereas  as  long  as  time  lasts,  countless  generations — as 
yet  unborn — will  learn  that  the  Incarnate  Son  of  God 
"  suffered  under  Pontius  Pilate."  This  Roman  Governor 
will  be  held  up  to  execration  as  an  example  of  a  coward, 
who  sacrificed  duty  and  principle  to  further  his  own  interests. 

Jesus  is  dead  !  His  unjust  judge  tries  to  dismiss  the 
subject,  to  forget  the  Prisoner  whose  majestic  demeanour 
inspired  him  with  such  awe,  whose  words  were  so  calm, 
whose  claims  so  great.  Like  Caiphas  and  Herod,  Pilate 
decides  that  it  is  "  well  done,"  for  the  trial  and  condemna- 
tion of  Jesus  have  ingratiated  him  with  the  Jews  and  recon- 
ciled him  to  Herod  Antipas.  The  death  of  the  Galilean 
Prophet,  innocent  as  he  was,  has  furthered  Pilate's  interests, 
and  the  time-serving  judge  does  not  look  beyond  this  narrow 
boundary  to  the  life  of  the  world  to  come.  How  many 
thousands  of  earth's  denizens  do  likewise  ! 

Now  we  will  visit  another  place — that  of  Caiphas  the 
high  priest.  It  stands  on  the  southern  slope  of  Sion,  be- 
tween the  house  of  Annas  and  the  Cenacle.  It  was  a 
palace  and  a  court  of  justice.  In  this  palatial  residence,  we 
may  conjecture  that  Caiphas  and  Annas,  together  with 
their  kinsmen  John  and  Alexander,  partook  of  the  sumptu- 
ous banquet  on  this  the  greatest  of  all  the  Sabbaths  of 
the  year. 

The  wealthy  Sadducees  and  the  proud  Pharisees  had  at 
last  satisfied  their  implacable  hatred  and  vengeance. 
From  the  commencement  of  Jesus'  public  ministry,  the 
rulers  of  Israel  had  opposed  Him.  His  mighty  works  had 
spread  His  fame  throughout  Judea.  This  aroused  their 
jealousy,  and  when  Jesus  was  ultimately  taken  prisoner 
and  brought  before  the  Sanhedrin,  His  enemies  eagerly 
sought  for  witnesses  whose  testimony,  true  or  false,  would 
serve  as  a  pretext  for  condemning  Him.  Some  months 
before  they  arrested  Jesus,  these  Jewish  rulers  had  decided 
to  kill  Him  ;  they  were  simply  awaiting  their  opportunity, 

25 


From  the  Sepulchre  to  the  Throne 

for  it  appeared  desirable  that  the  judicial  murder,  they  had 
decided  to  commit,  should  have  some  justification  in  the 
eyes  of  the  people.  Judas  Iscariot's  treachery  and  the 
false  witnesses  brought  about  what  the  rulers  of  Israel 
desired.  The  trial  was  quickly  finished,  the  pre-arranged 
verdict  pronounced,  and  the  execution  had  swiftly  followed. 
The  foes  of  Jesus  congratulated  themselves  on  having  at 
length  compassed  His  death.  "  They  said  :  Well  done, 
well  done,  our  eyes  have  seen  it !  " 

We  know  that  the  chief  priests  both  mocked  at  and 
blasphemed  Christ,  as  He  hung  upon  the  cross.  Their 
mocking  taunt  rang  out :  "He  saved  others.  Himself  He 
cannot  save  :  if  He  be  the  king  of  Israel,  let  Him  now  come 
down  from  the  cross,  and  we  will  believe  Him.  He  trusted 
in  God  ;  let  Him  now  deliver  Him,  if  He  will  have  Him,  for 
He  said  :  I  am  the  Son  of  God."  ^  It  is,  however,  certain 
that  these  chief  priests  did  not  remain  on  Calvary  until  Jesus 
expired,  for  by  looking  upon  the  dead  they  would  have 
incurred  legal  pollution.  Doubtless,  they  were  already  on 
their  way  home,  when  the  first  blasts  of  the  trumpet  an- 
nounced that  the  Sabbath  was  near  at  hand.  Having 
taunted  their  Victim  and  gloated  over  His  awful  sufferings, 
these  priests  hurry  away  to  perform  their  ablutions  and 
put  on  their  festal  robes  before  reclining  at  the  Sabbath 
banquet.  Caiphas,  in  company  with  his  companions  in 
iniquity,  took  great  care  to  avoid  coming  into  contact  with 
any  unclean  object,  as  they  returned  to  his  palace  on  Mount 
Sion  from  the  Temple  or  from  Mount  Calvary,  if  he  was 
one  of  those  chief  priests  who  reviled  the  Lamb  of  God 
upon  His  raised  altar  of  holocausts. 

What  are  Caiphas*  thoughts  as  he  reclines  at  table  par- 
taking of  the  Sabbath  banquet  on  the  great  Sabbath  ? 
The  Jews  were  commanded  to  rejoice  and  to  provide  the  best 
meats  they  could  afford  on  every  Sabbath,  but  on  this,  the 
greatest  Sabbath  of  the  whole  year,  the  richest  feast  of  all 

1  St.  Matt,  xxvii.  42. 
26 


The  Great  Sabbath  in  Sion's  Palaces 

was  spread.  Caiphas  is  a  rich  man,  and  for  this  festival 
gathering  a  sumptuous  banquet  is  prepared. 

Surely  the  pale,  majestic  Face  of  Jesus  seems  ever  before 
the  eyes  of  this  guilty  judge !  The  Galilean's  words  ring 
in  his  ears  :  "I  say  to  you,  hereafter  you  shall  see  the  Son 
of  Man  sitting  on  the  right  hand  of  the  power  of  God,  and 
coming  in  the  clouds  of  heaven."  ^  He  had  claimed  to  be 
the  Son  of  God  !  What  if  He  were  indeed  a  prophet. 
But  no,  that  could  not  be,  for  were  He  so  powerful,  He  would 
not  have  allowed  Himself  to  be  captured.  Still,  that 
strange,  awful  darkness  and  the  earthquake,  had  they  any 
connection  with  Jesus'  death,  or  were  they  simply  striking 
coincidences  ?  Caiphas  strives  to  dismiss  the  subject ;  he 
joins  in  the  conversation,  but  still  the  thought  of  his  Victim 
haunts  him. 

While  he  is  thus  reasoning  within  himself,  striving  to 
justify  his  evil  deed  and  to  persuade  himself  that  it  was 
expedient  that  one  Man  should  die  for  the  nation,  that  the 
death  of  Jesus  of  Nazareth  was  necessary  in  order  to  avoid 
an  uprising  in  His  cause — that  he,  the  ruler  of  Israel — had 
but  performed  his  duty  in  condemning  Him — even  while 
Caiphas  thus  strives  in  vain  to  deaden  his  conscience,  an 
eminent  official  comes  in  haste  from  the  Temple  and  asks 
to  see  the  high  priest — the  appointed  guardian  of  the 
House  of  the  Lord — on  urgent  business. 

Caiphas  gives  orders  for  him  to  be  admitted,  and  the 
messenger  announces  that  the  beautiful  Babylonian  curtain 
which  hangs  before  the  wooden  partition,  separating  the 
Holy  Place  from  the  Holy  of  Holies,  has  been  mysteriously 
rent  in  twain,  from  the  top  to  the  bottom,  by  an  invisible 
hand.  Another  portent !  Who  has  dared  to  commit  this 
sacrilege  ?  Yet  the  Temple  is  well  guarded.  The  matter 
must  be  seriously  investigated.  Meanwhile  let  it  be  re- 
paired provisionally,  as  quickly  as  possible,  for  at  the 
morning  sacrifice,  the  hanging  before  the  porch  leading 

*  St.  Matt.  xxvi.  64. 
27 


From  the  Sepulchre  to  the  Throne 

into  the  Holy  Place  must  be  drawn  back  that  the  wor- 
shippers may  see  the  Golden  Candlestick,  the  Altar  of  In- 
cense, and  the  Table  of  Shewbread — a  privilege  only 
accorded  to  them  at  the  three  solemn  feasts  and  on  the 
Day  of  Atonement — a  privilege  which  they  greatly  prize. 
How  troubled  the  guilty  high  priest  is  on  hearing  the  news, 
though  he  tries  to  appear  calm,  but  "  the  wicked  are  like  the 
raging  sea,  which  cannot  rest.  .  .  .  There  is  no  peace  to 
the  wicked  saith  the  Lord  of  Hosts."  ^  Caiphas  has  stained 
his  hands  with  the  blood  of  Jesus  of  Nazareth  ;  well  then 
may  his  sinful  soul  be  tortured  by  strange,  undefined 
apprehensions  ! 

Probably  Annas  and  other  chief  priests  recline  at  table 
in  Caiphas*  Palace,  at  the  banquet  of  that  great  Sabbath. 
They  speak  of  Jesus  of  Nazareth,  rejoicing  that  a  well- 
deserved  punishment  has  been  meted  out  to  Him.  But 
in  vain  the  high  priest  and  his  accomplices  utter  the  pro- 
phetic words  :  "  Well  done,  well  done,  our  eyes  have  seen 
it !  "  Their  reciprocal  congratulations  have  a  hollow 
sound.  Conscience  belies  their  words.  They  still  fear 
that  dead  Man  in  His  sepulchre.  What  if  He  should  rise 
again  ?  But  no,  the  tomb  is  well  guarded  lest  any  false 
reports  of  His  having  risen  again  should  be  circulated. 
True,  He  raised  others,  but  He  cannot  raise  Himself,  any 
more  than  He  could  save  Himself,  and  come  down  from  the 
cross.  Thus  these  workers  of  iniquity  strive  to  stifle  their 
unconfessed  fears.  That  meal  is  no  festal  banquet,  for 
the  question  is  ever  present  to  their  minds :  "  Have  we 
really  done  with  Jesus  of  Nazareth  ?  Are  we  at  last  well 
rid  of  Him  ?  " 

Let  them  wait  until  the  Feast  of  Pentecost,  some  fifty 
days  later.  Then  their  own  words  will  be  accomplished  : 
"  The  last  error  shall  be  worse  than  the  first."  Two  of 
the  Nazarene's  disciples,  Peter  and  John, — humble  Galilean 
fishermen — ^will  be  arraigned  before  "  Annas,  the  high  priest, 

1  Isa.  Ivii.  20. 
28 


k 


The   Great  Sabbath  in  Sion's  Palaces 

and  Caiphas  and  John  and  Alexander,"  ^  and  "  many  of  the 
kindred  of  the  high  priest."  They  will  be  asked  "  by  what 
power  or  by  what  name,"  they  have  healed  the  lame  beggar 
at  the  Beautiful  Gate  of  the  Temple.  What  answer  will 
they  receive  ?  One  which  will  re-echo,  not  only  through- 
out the  judgment  HaU,  and  in  Jerusalem,  but  which  will  be 
heard  throughout  the  world  in  the  course  of  ages,  and  the 
Galilean  fishermen's  words  will  arouse  the  latent  hushed 
fears  of  Israel's  proud  rulers.  In  presence  of  the  imposing 
assembly  of  the  Sanhedrin,  Peter  will  boldly  answer  :  "Ye 
princes  of  the  people  and  ancients,  hear.  Be  it  known  to 
you  all  and  to  all  the  people  of  Israel,  that  by  the  Name  of 
our  Lord  Jesus  Christ  of  Nazareth,  whom  you  crucified, 
whom  God  hath  raised  from  the  dead,  even  by  Him,  this 
man  standeth  here  before  you  whole."  ^  Then  they  will 
reahse  that,  in  spite  of  their  crime  and  scheming,  the 
GaHlean  has  conquered — ^the  last  error  is  worse  than  the 
first  in  their  opinion. 

The  banquet  is  over  ;  the  host  and  his  guests  retire  to 
rest.  They  are  weary,  for  last  night  they  had  little  or  no 
sleep.  It  was  spent  in  plotting  against  the  Anointed  of 
the  Lord  and  in  compassing  His  Death.  On  the  morrow 
they  must  be  up  betimes  to  assist  at  the  morning  sacrifice. 
The  high  priest  usually  officiated  on  festival  days  and  on 
Sabbaths ;  therefore  we  are  justified  in  concluding  that 
Caiphas  officiated  in  the  Temple  on  that  great  Sabbath, 
which  followed  the  Parasceve,  the  day  of  our  Lord's 
Crucifixion.  In  his  blind  pride  and  obstinacy,  he  may 
even  have  given  thanks  to  the  God  of  Israel,  that  the  Se- 
ducer of  the  people  had  fallen  into  the  hands  of  justice. 

While  the  enemies  of  our  beloved  Master  alternately 
experience  feeUngs  of  malicious  joy  and  vague  fears.  He 
lies  motionless  in  His  borrowed  tomb.  Soon  the  solemn 
feast  will  be  over  ;  this  "  great  Sabbath  "  will  give  place 
to  that  still  greater  "  first  day  of  the  week,"  when  the  Son 

*  Acts  iv.  6.  *  Acts  iv.  8-10. 

29 


From  the  Sepulchre  to  the  Throne 

of  God  shall  come  forth  from  the  grave,  when,  having 
risen  from  the  dead,  "  death  shall  have  no  more  dominion 
over  Him."  Lovingly  and  confidently,  in  company  with 
His  Holy  Mother,  we  wait  and  watch  for  the  first  rays  of 
that  blessed  resurrection  morning,  which  is  an  earnest  of 
our  triumph  over  death,  in  and  by  Him. 


SUMMARY  FOR  MEDITATION 

First  Prelude. — Standing  in  spirit  upon  the  bridge  which 
spans  the  Tyropoeon  Valley,  contemplate  the  Hill  of  Sion  and 
its  palaces — the  Asmonean  Palace  near  the  north-eastern 
angle,  the  Royal  Palace  due  north-west,  the  Palace  of  Caiphas 
on  the  southern  slope. 

Second  Prelude. — Pray  for  firm  faith  and  hope  when  we 
suffer  at  the  hands  of  men — for  grace  to  hold  firm,  to  look  to 
the  end— beyond  the  things  of  time. 

First  Pow^.— Contemplate  Herod  Antipas,  the  cunning, 
sensual  foe  of  Christ.  Note  the  mingled  sentiments  of  this 
sinner  in  Sion — vain  joy,  alternating  with  vague  fears. 

Second  Point. — Consider  the  sentiments  of  Pilate,  the  base, 
cowardly  judge,  attached  solely  to  his  interests. 

Third  Point. — Note  how  Caiphas  and  his  companions  gloat 
over  the  fate  of  the  Prophet  of  Galilee,  how  these  ambitious, 
envious,  hypocritical  foes  of  Christ  congratulate  themselves 
on  their  cruel  deed.     They  rejoice,  and  nevertheless  tremble. 

Colloquy. — Ask  that  evil  passions  may  never  rule  you. 
Pray  for  grace  to  watch  over  the  beginnings  of  evil.  Inter- 
cede for  those  who  persecute  the  Church  of  God  and  for  those 
who  are  oppressed.  Pray  for  a  firm  faith  in  your  hours  of 
trial. 


30 


Ill 

THE  GREAT  SABBATH  IN  THE  TEMPLE 

"  The  Lord  hath  chosen  Sion  ;  He  hath  chosen  it  for  His  dwell- 
ing."— Ps.  CI.  14. 

IEAVING  the  Hill  and  palaces  of  Sion,  after  the 
Sabbath  banquets,  while  the  guilty  rulers  of  Israel 
are  striving  to  snatch  a  few  hours  of  sleep,  we 
will  pay  a  visit  to  the  Temple  and  take  our  part  in 
the  night  vigil  there.  Then,  when  the  day  "  dawneth 
towards  Hebron,"  we  will  still  linger  in  those  sacred 
precincts  and  see  how  the  hours  of  the  great  Sabbath  are 
spent  in  the  House  of  the  Lord. 

The  Jews  had  an  adage  :  "  There  is  no  Sabbath  in  the 
Temple,"  and  the  animated  scenes  upon  which  our  eyes 
fall,  prove  the  truth  of  the  saying.  From  sunset  to  sunset 
on  the  Sabbath,  as  upon  all  other  days,  priests  and  Levites 
were  hard  at  work  in  the  Temple,  fulfilling  their  respective 
duties.  On  the  three  great  festivals,  and  especially  during 
the  Paschal  season,  extra  priests  and  Levites  were  on  duty, 
for  in  addition  to  the  customary  morning  and  evening 
holocausts,  hundreds  of  sacrifices  were  offered  for  private 
individuals  and  famihes. 

The  Jews  divided  the  night  into  three  watches — i.e.  the 
first,  the  middle,  and  the  morning  watch,  commencing 
respectively  at  sunset,  at  10  p.m.,  and  at  2  a.m.  On  this 
great  Sabbath,  the  massive  Temple  gates  have  been  closed 
at  sunset,  as  usual.  We  will^  commence  our  vigil  during 
the  first  watch  of  the  night.  The  priests  of  the  outgoing 
course,  as  well  as  those  of  the  incoming  one,  are  gathered 

31 


From  the  Sepulchre  to  the  Throne 

in  a  spacious  domed  dining-hall — one  of  the  upper  apart- 
ments of  Bet-ha-Moked,  i.e.  the  Chamber  of  the  Hearth. 
This  building,  set  apart  for  the  use  of  the  priests,  stands 
close  to  the  north-eastern  angle  of  the  Inner  Court,  in  which 
the  sacrifices  are  offered.  The  dining-hall  is  built  over  the 
terrace  of  the  Chel,  for  in  the  apartments  situated  directly 
over  the  Inner  Court,  the  priests  may  neither  sit  nor  lie 
down. 

In  the  spacious  guard-room  on  the  ground  floor,  a  large 
fire  burns  continually,  that  the  priests,  who  always  minister 
barefooted,  may  warm  themselves.  At  the  entrance  to 
this  apartment,  ten  priests  and  ten  Levites  keep  guard. 
Note  that  priest  keeping  watch  beside  a  stone  slab  with  a 
ring  in  the  centre.  Under  that  stone  the  keys  of  the  Temple 
are  kept,  and  he  must  be  ready  to  hand  them  over  to  the 
officer  in  charge,  who  will  come  for  them  during  the  third 
watch.  As  the  thirty  men  on  duty  watch  to-night,  they  are 
relieved  from  the  burden  of  carrying  two  torches,  for  it  is 
the  Sabbath  and  the  Temple  lamps  are  all  alight  to  save 
unnecessary  work  on  this  holy  day. 

We  ascend  the  stone  staircase  that  leads  up  to  the 
dining-hall.  At  least  four  hundred  priests  are  gathered 
together  there;  and  were  we  to  visit  the  dining-hall  set 
apart  for  the  Levites,  we  should  find  as  many  there.  All 
are  at  table  partaking  of  the  festal  Sabbath  meal.  As 
they  "  serve  the  altar,  they  live  by  the  altar,"  and  oil,  wine, 
and  meal,  as  well  as  certain  portions  of  the  victims  and 
the  loaves  of  proposition  are  set  aside  for  them.  Levites 
prepare  the  meal  and  wait  upon  the  priests.  Watch  the 
faces  of  these  Jewish  priests  as  they  partake  of  the  Sabbath 
banquet.  Look  at  the  passion  depicted  on  some  of  the 
faces.  Note  the  look  of  intense  sadness  or  perplexity  on 
a  few  others.  Conversation  is  very  animated,  for  stirring 
events  have  taken  place  in  Jerusalem  during  the  past  week, 
and  especially  during  the  last  twenty-four  hours. 

Those  whose  ministrations  will  close  after  the  morning 
32 


The  Great  Sabbath  in  the  Temple 

sacrifice  has  been  oifered,  have  much  to  relate  to  the  course 
now  entering  upon  its  work.  The  outgoing  course  have 
witnessed  the  Triumphal  Entry  of  the  Prophet  of  Galilee 
into  Jerusalem.  They  saw  Him  turn  out  the  vendors  from 
the  Temple.  Awed  by  His  majestic  demeanour,  they 
dared  not  attempt  to  resist  His  will.  They  listened  to 
His  marvellous  instructions  in  the  Cloisters  on  "  the  day 
of  questions,"  and  know  how  enraged  the  rulers  were  when 
He  had  foiled  them  in  their  attempts  "  to  catch  Him  in 
His  words."  They  themselves,  for  the  greater  part,  at  least, 
had  shared  the  rulers'  indignation.  Then  the  whole  drama 
of  the  Sacred  Passion  is  related,  for  some  of  the  incoming 
course  of  priests  have  seen  Jesus  condemned,  others  have 
gazed  upon  Him  as  He  hung  upon  the  cross,  and  heard  the 
high  priest  and  his  companions  mocking  at  Him  in  His 
torments.  As  the  awful  tragedy  is  related,  how  some  of 
these  priests — indeed  the  greater  number  by  far — express 
their  satisfaction,  and  glory  in  the  triumph  of  their  rulers, 
who  have  revenged  themselves  so  fully.  "  Well  done,  well 
done,  our  eyes  have  seen  it." 

Suddenly  all  the  faces  blench  and  there  is  a  look  of  fear 
on  everyone.  What  has  happened  ?  The  conversation 
has  turned  upon  the  portents — ^the  earthquake,  the  dark- 
ness, so  sudden  and  so  continued  that  it  was  necessary  to 
light  the  lamps  in  the  Temple  during  the  afternoon  sacriSce. 
Then,  too,  the  rending  of  the  curtain  in  the  Holy  Place — 
what  could  these  prodigies  signify  ?  Even  now  some  priests 
are  at  work  repairing  the  curtain,  for  during  the  morning 
sacrifice  on  the  morrow,  the  hangings  before  the  Holy  Place 
must  be  drawn  back,  that  the  worshippers  may  see  the  in- 
cense offered  to  Jehovah.  But  they  may  not  look  into  the 
Holy  of  HoUes,  except  on  the  Day  of  Atonement,  nor  can 
they  be  allowed  to  see  the  curtain  rent.  No  human  hand 
did  that  impious  deed,  that  is  certain  ! 

Thus  these  priests,  while  supping,  discuss  the  strange 
events  of  the  last  week,  and,  when  speaking  of  the  portents, 

33  c 


From  the  Sepulchre  to  the  Throne 

each  relates  his  impressions  of  the  earthquake, — the  awful 
darkness,  and  when  he  first  heard  of  the  rending  of  the  sacred 
veil.  All  are  greatly  stirred  by  these  strange  supernatural 
events.  Perchance,  some  half-hearted  disciple  of  Jesus 
ventures  timidly  to  ask  :  "  Think  you  not,  brethren,  that 
these  mysterious  portents  may  have  some  connection  with 
Jesus  of  Nazareth  ?  "  "  What  if,  after  all.  He  were  really 
a  prophet  of  the  Lord  ?  "  Instantly  the  fury  and  indig- 
nation of  the  majority  of  the  priests  are  aroused,  and  they 
retort,  "  Art  thou,  then,  one  of  the  Galilean's  disciples  ?  " 

In  the  Levites'  dining-hall  conversation  follows  the  same 
train.  In  the  Temple,  during  the  first  night-watch,  before 
the  active  duties  call  each  to  his  respective  post,  priests 
and  Levites  speak  of  Jesus*  mighty  deeds  and  His  awful 
Death.  The  majority  think  that  the  Nazarene  has  met  the 
fate  due  to  a  seducer  of  the  people  ;  a  very  small  minority 
condemn  their  cruel,  unjust  rulers,  at  least  in  their  inmost 
souls,  though  fear  counsels  them  to  keep  a  prudent  silence. 
As  in  the  Sanhedrin  there  were  secret  disciples  of  Jesus,  so 
among  these  priests — many  of  whom  were  so  soon  to  be 
"  obedient  to  the  faith,"  He  had  some  timid  followers. 

The  conversation  is  interrupted  by  a  peremptory  knock- 
ing at  the  door.  It  is  the  **  head  of  the  course,"  who  comes 
during  the  first  watch — much  earUer  than  usual — because 
the  great  Sabbath  brings  so  much  extra  work.  On  account 
of  the  numerous  sacrifices  which  are  to  be  offered  for  the 
pilgrims,  as  well  as  the  inhabitants  of  Judea,  the  priests 
have  to  commence  their  duties  betimes.  He  comes  to 
summon  the  priests  to  assemble  in  the  Gazith  or  hall  of 
polished  stones  on  the  southern  side  of  the  Inner  Court, 
and  built  partly  over  the  Chel,  hke  the  Chamber  of  the 
Hearth.  The  first  lot  is  now  cast,  and  this  decides  which 
priest  is  to  prepare  the  Altar  of  Holocausts  by  removing  the 
ashes  and  renewing  the  pyres.  The  priest  appointed 
builds  up  two  large  pyres — of  any  sound  wood,  except  the 
olive  or  vine — and   a  smaller  one  of  the  best   fig-wood, 

34 


The  Great  Sabbath  in  the  Temple 

whence  the  burning  charcoal  required  for  the  Altar  of 
Incense  will  be  taken. 

Before  commencing  his  duties,  however,  he  must  listen 
in  silence  to  the  prescribed  admonition  :  "  Touch  not  the 
sacred  vessels  before  thou  sanctifiest  {i.e.  by  washing)  thy 
hands  and  feet  at  the  laver."  Watch  him  as  he  reverently 
goes  up  the  inclined  plane,  which  leads  to  the  uppermost 
section  of  the  altar,  and,  with  the  assistance  of  his  attend- 
ants, prepares  the  pyxes  after  having  removed  the  ashes. 

What  an  immense  massive  altar !  It  is  built  in  three 
sections,  of  which  the  lowest  plinth  measures  24  x  24  yds.  ; 
the  uppermost,  14  x  14  yds.,  giving  an  area  of  196  sq.  yds. 
To  allow  the  priest  to  walk  around  the  altar,  there  is  a  narrow 
circuit  enclosed  by  a  balustrade.  This  footpath  stands 
nine  feet  from  the  ground  and  three  feet  from  the  surface 
of  the  top  plinth.  The  surface  of  the  altar  has  immense 
gratings,  below  which  the  p5n:es  bum  night  and  day.  At 
each  corner  we  see  a  raised  funnel  one  foot  and  a  half  high. 
These  are  "  the  horns  of  the  Altar,"  through  which  certain 
libations  have  to  be  poured,  and  which  the  priest  touches 
with  the  blood  of  the  victim,  when  making  a  sin-offering. 

While  this  priest  is  preparing  the  sacrificial  fires,  the  other 
priests — twelve  at  a  time — are  washing  their  hands  and 
feet  at  the  fountains  of  the  great  Brazen  Laver.  At  a 
given  signal,  the  priests  reassemble  in  the  Gazith,  and  lots 
are  cast  to  determine  the  priests  who  are  to  offer  the  morn- 
ing sacrifice,  trim  the  Golden  Candlestick,  and  prepare  the 
Altar  of  Incense. 

Those  to  whom  these  lots  fall,  hasten  to  accomplish  their 
respective  duties  with  the  attendants  they  have  chosen. 
The  priest,  who  is  to  offer  the  sacrifice,  has  named  the  twelve 
men  who  stand  nearest  to  him — for  such  is  the  custom. 
Now  they  proceed  to  draw  the  third  lot.  This  is  the  most 
important  of  all,  because  it  decides  who  is  to  enter  the  Holy 
Place  and  offer  incense,  and  rarely  does  a  priest  perform 
this  office  twice  in  his  lifetime.     Indeed,  only  those  who 

35 


From  the  Sepulchre  to  the  Throne 

have  never  offered  incense  are  allowed  to  draw  the  third 
lot.  Finally,  the  fourth  and  last  lot  is  drawn.  This  de- 
termines those  who  are  to  carry  the  pieces  of  the  lamb  to 
the  Altar  of  Holocausts,  place  the  meat-offering  of  the  high 
priest  upon  the  Altar,  and  (on  ordinary  days)  pour  out  the 
libation ;  but,  as  it  is  the  great  Sabbath,  the  high  priest 
will  perform  this  ceremony  himself. 

In  the  performance  of  these  various  duties,  the  night 
hours  pass,  and  towards  the  close  of  the  middle  watch,  the 
presiding  priest  sends  some  of  his  brethren  to  the  top  of 
one  of  the  towers  facing  the  East,  there  to  watch  for  the 
faint  light  which  announces  that  the  dawn  of  day  is  at 
hand.  While  the  watching  priests  strain  their  eyes,  a 
reddish  glow  spreads  over  the  horizon,  and  a  few  moments 
after  the  watchers  proclaim  that  "  the  sky  is  lit  up  as  far 
as  Hebron." 

On  hearing  this,  the  appointed  priests  hasten  to  fetch 
the  ninety-four  vessels  of  gold  or  silver  used  in  offering  the 
holocaust.  Another  company  of  priests  goes  to  the  lamb- 
room,  near  the  Chamber  of  the  Hearth.  They  examine, 
by  torchlight,  the  lamb  set  apart  for  the  morning  oblation. 
It  is  a  male,  "  without  blemish,"  such  as  the  Law  requires. 
Little  do  these  priests  know  that  "  the  Lamb  of  God,  who 
taketh  away  the  sin  of  the  world,"  has  already  been  offered  ; 
that  the  Victim  now  lies  in  the  grave  ;  that  the  Precious 
Blood  of  Christ,  "  the  Lamb  unspotted  and  undefiled," 
has  been  poured  out  and  accepted  by  the  God  of  Israel ! 

Now  the  sacrificing  priest  gives  the  lamb  water  to  drink 
from  a  golden  bowl,  and  as  we  watch  the  lamb  drinking,  our 
thoughts  revert  to  that  scene  which  took  place  on  Calvary  a 
few  hours  previously.  We  seem  to  hear  Jesus  uttering  His 
plaintive  cry,  "  I  thirst !  "  We  see  the  soldiers  present 
Him  with  a  sponge  steeped  in  gall  and  vinegar. 

The  lamb  has  quenched  its  thirst,  and  now  the  priest 
drags  it  to  the  abattoir,  on  the  north  side  of  the  Altar, 
where  it  is  fastened  to  a  ring  fixed  to  a  staple,  and  waits 

36 


The  Great  Sabbath  in  the  Temple 

for  the  signal  to  kill  it.  Meanwhile,  a  priest,  with  his  two 
attendants,  bearing  a  golden  dish  and  pitcher  and  the  keys 
of  the  Holy  Place,  go  up  the  twelve  marble  steps  leading 
to  the  Porch  in  front  of  the  House  of  the  Lord.  It  is  their 
office  to  trim  the  Golden  Candlestick  and  to  remove  the 
ashes  from  the  Altar  of  Incense.  As  the  heavy  doors  of 
the  Holy  Place  are  unbarred,  the  priests  blow  their  silver 
trumpets,  thus  giving  the  signal  for  sla5dng  the  lamb  and 
for  opening  the  Temple  gates,  where  already  a  multitude 
of  worshippers  have  assembled.  The  sacrificing  priest  cuts 
a  deep  gash  in  the  lamb's  throat,  while  his  assistant  catches 
the  blood  in  a  golden  bowl,  for  "  in  the  blood  is  the  life  " 
of  the  victim.  Hence  the  sprinkUng  of  the  Altar  with  this 
blood  is  an  essential  part  of  the  sacrifice.  Around  the  upper 
section  of  the  Altar  of  Holocausts,  at  a  distance  of  a  foot 
and  a  half  from  the  top,  a  red  hne  is  painted.  Presently 
the  officiating  priest  will  go  up  the  incUned  plane,  and, 
standing  at  the  north-western  comer  of  the  Altar,  he  will 
sprinkle  the  two  sides  of  it  helow  the  Hne,  then  passing  to 
the  south-eastern  angle  he  will  do  the  same.  If  the  sacrifice 
offered  is  a  sin-offering,  then  the  blood  is  sprinkled  above 
the  red  fiUet. 

Once  more  our  thoughts  revert  to  Jesus  hanging  upon 
the  Altar  of  the  Cross.  There  He  offered  Himself  as  a 
holocaust,  and  Hkewise  as  the  sin-offering  for  the  world  ; 
therefore,  fittingly  were  the  two  portions  of  the  Cross — 
the  staticulum  and  the  antenna — sprinkled  with  the 
Precious  Blood. 

We  will  watch  the  priest  as  he  slays  the  victim,  cuts  it 
up  according  to  the  prescribed  ritual,  and  salts  it,  for  has 
not  Jehovah  said  :  "  Whatsoever  sacrifice  thou  offerest, 
thou  shalt  season  it  with  salt "  ?  ^  For  salt  is  a  symbol  of 
the  perpetuity  of  the  covenant  of  God  with  His  people,  as 
well  as  of  incorruption,  hence  it  was  meet  that  the  victim 
should  be  salted,  which  was  a  type  of  Him  who  could  see 

1  Lev.  ii.  13. 

37 


From  the  Sepulchre   to  the  Throne 

no  corruption,  even  though  laid  in  a  grave.  The  pieces 
are  now  hung  up  near  the  Altar  upon  the  flesh-hooks  in 
readiness  for  the  actual  offering  of  the  victim.  As  this  is 
"  the  great  Sabbath,"  the  morning  service  will  commence 
later  than  usual,  in  order  to  allow  the  worshippers  time  to 
assemble. 

All  the  gates  are  thronged,  and  the  people  silently  and 
quickly  take  their  Places  in  the  various  Courts — the  men 
in  the  Court  of  Israel  and  in  the  Priests'  Court ;  the  women 
in  their  Court  and  in  the  Gallery  which  surrounds  it  on 
three  sides,  whence  they  can  see  the  smoke  of  the  sacrifice 
ascending. 

The  proselytes  occupy  the  Court  of  the  Gentiles,  and 
there  King  Herod  and  his  retinue  have  their  places  re- 
served. How  reverently  all  the  worshippers  stand  before 
the  House  of  the  Lord  !  Their  heads  are  inclined,  their 
arms  extended  or  crossed  over  the  breast,  their  lips  move 
in  prayer.  Some — those  who  count  themselves  righteous — 
the  Pharisees  for  example — prostrate  themselves.  Jews 
from  all  parts  of  the  world  and  proselytes  make  up  that 
vast  multitude  of  some  210,000  worshippers.  Hundreds  of 
priests,  white-robed  and  barefooted,  are  making  the  final 
preparation  for  the  sacrifice  ;  reverently  they  move  hither 
and  thither  within  that  part  of  the  Inner  Court  which  is 
reserved  for  those  who  officiate.  Are  these  silent,  reverent 
worshippers  the  men  who,  but  a  few  hours  ago,  were  heard 
clamouring  for  the  condemnation  of  Jesus  ?  Did  their 
shouts,  "  Crucify  Him,  crucify  Him,"  rend  the  air  ?  Were 
they  among  the  crowds  that  mocked  our  Redeemer  on  the 
cross  and  challenged  Him  to  come  down  from  it  ?  Yes, 
many  of  them  are  now  present  in  the  Temple  of  God  ; 
they  did  indeed  blaspheme  the  Incarnate  Son  of  God,  but 
in  so  doing,  as  our  Lord  Himself  has  told  us,  they  knew 
not  what  they  did,  they  even  thought  they  were  rendering 
service  to  God.  Others,  here  present,  though  not  consent- 
ing to  His  death,  were  powerless  against  the  high-handed 

38 


The  Great  Sabbath  in  the  Temple 

injustice  of  their  spiritual  rulers.  He,  whom  they  thus  did 
to  death,  has  prayed  to  His  Father  for  their  forgiveness. 

In  the  midst  of  the  tense  silence  of  prayer  and  adoration 
a  muffled  sound  is  heard.  It  is  Caiphas,  the  high  priest, 
with  his  three  attendants — all  high  officials,  one  on  either 
side  and  one  behind.  The  Levitical  and  priestly  guards 
precede  and  open  out  the  way.  He  is  robed  in  plain  white 
linen  vestments,  for  only  on  the  Day  of  Atonement  may  the 
high  priest  wear  his  distinctive  garments.  He  advances 
from  the  robing-room,  through  the  Court  of  Israel  and  that 
of  the  Priests,  and  takes  his  place  close  to  the  Altar  of 
Holocausts.  The  officiating  priests  form  a  procession  bear- 
ing the  various  parts  of  the  victim,  the  blood  of  the  lamb, 
the  meat-offering,  and  the  libation  of  wine,  as  well  as 
the  various  implements  and  utensils  required  for  the  service. 
They  go  slowly  up  the  inclined  plane  to  the  top  circuit, 
followed  by  the  high  priest.  Now  Caiphas  stands  in  fuU 
view  of  all  in  the  upper  courts.  He  takes  the  pieces  of 
the  sacrifice  and  flings  them  in  confusion  upon  the  grating, 
under  which  the  pyres  are  burning  brightly.  Then  he 
gathers  them  all  together  and  arranges  them  as  far  as 
possible  in  their  correct  places,  so  as  to  form  the  exact 
outline  of  the  lamb. 

While  Caiphas  is  ministering  at  the  Altar  of  Holocausts, 
the  appointed  priest  is  seen,  with  his  attendants,  entering 
the  Holy  Place,  carrying  the  live  coals  which  he  has  taken 
from  the  small  pyre  and  the  incense  for  the  sacrifice.  The 
worshippers  can  see  him,  as  he  places  the  charcoal  upon  the 
golden  Altar  of  Incense  and  arranges  the  incense  upon  it, 
since  the  hanging  before  the  porch  is  looped  back  and  the 
altar  is  placed  lengthways  in  the  Holy  Place.  Presently 
they  perceive  the  smoke  of  the  incense  rising.  Deep 
silence  reigns,  for  it  is  the  worship  of  sacrifice — that  of  praise 
will  follow.  Now  the  priests  incline  profoundly  in  the 
direction  of  the  Holy  of  Holies,  after  which  they  withdraw, 
walking    slowly    backwards.     This    is    the    most    solemn 

39 


From  the  Sepulchre  to  the  Throne 

moment  of  the  morning  service.  The  priest,  who  has 
offered  the  incense,  having  reached  the  Vestibule,  turns 
and  faces  the  people.  All  the  priests  present  take  their 
places  upon  the  twelve  broad  marble  steps  leading  up  to 
the  Holy  Place.  Hundreds  are  gathered  there  on  this 
great  Sabbath.  Hark,  the  silver  trumpets  sound  forth 
again,  and  simultaneously  all  the  priests,  raising  their 
hands  as  high  as  their  shoulders,  stretching  out  the  fingers 
and  touching  their  finger-tips,  so  as  to  form  an  arch  before 
their  faces,  with  downcast  eyes  pronounce  the  Aaronic 
blessing.  How  sweetly  the  solemn  chant  is  wafted  over 
the  city  as  some  five  hundred  priests  chant  in  unison  the 
sacred  words  of  benediction  ! 

"  The  Lord  bless  thee  and  keep  thee. 
The  Lord  show  His  face  to  thee  and  ]iave  mercy  upon  thee. 
The  Lord  turn  His  countenance  to  thee  and  give  thee  peace." 

Mercy  and  peace  are  indeed  granted  to  all  true  Israelites, 
"  in  whom  there  is  no  guile,"  who  reverently  incline  their 
heads  to  receive  the  priestly  blessing,  but  to  those  who 
have  persecuted  the  Just  One,  who  have  dealt  deceitfully, 
for  such — for  the  wicked — "  There  is  no  peace,  saith  the 
Lord  of  Hosts." 

The  chant  has  ceased,  but  still  the  worshippers  remain 
silently  adoring  Jehovah  in  the  one  earthly  fane  where  alone 
that  sacred  Name  may  be  uttered.  Now  the  stillness  gives 
place  to  the  clanging  cymbals,  which  resound  the  moment 
a  flag  is  unfurled  and  held  aloft  by  a  priestly  attendant, 
who  stands  close  to  the  Altar  of  Holocausts.  This  signal 
informs  the  congregation  that  the  high  priest  Caiphas  is 
pouring  out  the  libation  of  wine  at  the  base  of  the  Altar  of 
Holocausts.  Does  this  ruddy  stream  remind  him  of  the 
Blood  which,  by  the  hands  of  the  executioners,  he  caused 
to  flow  forth  from  the  pierced  hands,  feet,  and  side  of 
Jesus  ?  We  at  least  see  the  type  and  the  reaUty  and,  in 
so     doing,     we    are    privileged,    since    so    many    were 

40 


The  Great  Sabbath  in  the  Temple 

familiar  with  the  types,  but  could  not  see  whither  those 
types  and  shadows  pointed.  Dare  we  assert  that  any  one 
of  that  vast  multitude  gathered  in  the  spacious  Temple  on 
that  great  Sabbath-day  knew  that  the  Redeemer  of  Israel 
had  offered  His  one  pure  oblation  ?  Mary,  His  Blessed 
Mother,  alone  knew  that  the  Messias  had  come  and  fulfilled 
aU  the  t)^es,  but  neither  she  nor  the  ministering  women 
were  in  the  Temple  on  this  occasion.  They  had  gazed 
upon  the  Crucified  when  He  was  dead,  and  prepared  His 
Sacred  Body  for  the  grave,  and  this  rendered  them  legally 
unclean  for  eight  days,  during  which  they  might  not  enter 
the  House  of  God. 

Some  devout  Jews,  especially  those  learned  in  the  Law, 
knew  that  all  the  religious  ceremonies  in  use  were  types 
of  holier  and  better  things,  but  not  until  the  Feast  of  Pente- 
cost was  the  full  significance  revealed  to  them,  when 
multitudes  of  those  who  worshipped  in  the  Temple  during 
those  Paschal  solemnities,  including  many  priests,  **  were 
obedient  to  the  faith." 

Now  the  musical  portion  of  the  service  commences,  for 
the  Levites  have  heard  the  cymbals  sound.  The  great 
choir  occupy  the  fifteen  circular  steps  leading  from  the 
Women's  Court  to  the  Court  of  Israel,  and  a  raised  plat- 
form in  the  centre  of  the  Priests'  Court.  The  singing  boys 
— all  sons  of  priests  or  Levites — are  grouped  together. 
With  the  men,  they  number  some  five  hundred  or  more,  for 
the  great  service  of  praise  is  chiefly  executed  by  the  human 
voice.  Nevertheless,  musical  instruments  are  also  in 
honour — especially  on  this  great  festival.  How  exquisitely 
the  voices  are  wafted  on  the  morning  breezes  to  the  ac- 
companiment of  numerous  harps,  lutes,  trumpets,  and 
flutes ! 

Listen  to  the  words  :  they  are  singing  the  Sabbath 
Psalm.  It  is  divided  into  three  sections,  after  each  of 
which  the  priests  sound  three  blasts  on  their  silver  trumpets 
as  a  signal  to  the  assembled  congregation  to  worship  the 

41 


From  the  Sepulchre  to  the  Throne 

God  of  Israel  in  silence.  How  unspeakably  solemn  are 
these  long  pauses  for  adoration  !  These  Jews  are  wor- 
shipping Jehovah — the  Triune  God — and  in  so  doing, 
though  they  know  it  not,  they  are  worshipping  the  Messias 
whom  their  rulers  have  crucified,  and  who  now  lies  swathed 
in  grave  cloths  in  Joseph's  tomb.  They  are  worshipping 
their  "  unknown  God,"  for  he  who  worships  the  Father, 
worships  also  the  Son  and  the  Holy  Ghost — the  Holy  and 
Undivided  Trinity.     What  a  profound  mystery  ! 

As  the  clear  strong  voices  of  the  Levites  chant  the 
Sabbath  Psalm  in  alternate  choirs,  we  will  join  them  in 
spirit  and  offer  our  homage  "  to  the  Lamb  that  was  slain." 

A  Psalm  of  a  Canticle  on  the  Sabbath-day.^ 

1.  It  is  good  to  give  praise  to  the  Lord  :   and  to  sing  to  Thy 

Name,  O  most  High. 

2.  To  shew  forth  Thy  mercy  in  the  morning,  and  Thy  truth 

in  the  night. 

3.  Upon  an  instrument  of  ten  strings,  upon  the  psaltery  : 

with  a  canticle  upon  the  harp. 

4.  For  Thou  hast  given  me,  O  Lord,  a  deUght  in  Thy  doings  : 

and  in  the  works  of  Thy  hands  I  shall  rejoice. 

5.  O  Lord,  how  great  are  Thy  works  :    Thy  thoughts  are 

exceeding  deep. 
Venite,  adoremus  ! 

7.  The  senseless  man  shall  not  know  :    nor  will  the  fool 

understand  these  things. 

8.  When  the  wicked  shall  spring  up  as  grass  :    and  all  the 

workers  of  iniquity  shall  appear. 

9.  That  they  may  perish  for  ever  and  ever  :    but  Thou,  O 

Lord,  art  most  high  for  evermore. 

10.  For  behold  thy  enemies,  O  Lord,  for  behold  Thy  enemies 

shall  perish  :    and  all  the  workers  of  iniquity  shall  be 
scattered. 

1 1 .  But  my  horn  shall  be  exalted  like  that  of  the  unicorn  : 

and  my  old  age  in  plentiful  mercy. 

*  Psalm  xcii. 
42 


The  Great  Sabbath  in  the  Temple 

12.  My  eye  also  hath  looked  down  upon  my  enemies  :    and 

my  ear  shall  hear  of  the  downfall  of  the  malignant  that 
rise  up  against  me. 
Venite,  adoremus  ! 

13.  The  just  shall  flourish  like  the  palm-tree  :    he  shall 

grow  up  like  the  cedar  of  Libanus. 

14.  They  that  are  planted  in  the  house  of  the  Lord  shall 

flourish  in  the  courts  of  the  house  of  our  God. 

15.  They  shall  still  increase  in  a  fruitful  old  age :  and  shall 

be  well  treated. 

16.  That  they  may  shew  that  the  Lord  our  God  is  righteous, 

and  there  is  no  iniquity  in  Him. 
Venite,  adoremus  ! 

To  the  devout  Jews,  the  words  of  this  psalm  pointed  to 
the  millenial  kingdom  of  the  Messias,  when  He  should  reign 
over  all  nations  who  should  raise  their  song  of  glad  thanks- 
giving and  pay  Him  their  homage.  This  was  their  fond 
expectation.  As  we  listened  to  the  sweet  cadence  of  the 
sacred  couplets  (of  which  the  second  clause  of  each,  supple- 
mented or  completed  the  thought  expressed  in  the  first)* 
our  thoughts  were  fixed  on  our  crucified  Saviour  "  the 
Just  One,"  and  His  enemies,  "  the  workers  of  iniquity." 
They  indeed  "  have  perished,"  but  He  is  "  most  high  for 
evermore."  To-morrow,  the  first  day  of  the  week,  will 
see  the  inauguration  of  that  glorious  reign. 

The  morning  sacrifice  has  been  offered ;  the  worshippers 
disperse,  save  those  who  have  sacrifices  to  offer  in  obedience 
to  the  Law,  or  in  fulfilment  of  their  vows.  All  day  long, 
even  until  the  hour  of  the  afternoon  sacrifice,  the  Altar  of 
Holocausts  will  be  piled  up  with  victims.  As  the  multi- 
tudes pour  forth  from  the  numerous  Temple  exits,  how 
many  of  them  speak  of  Jesus  of  Nazareth  !  It  must  needs 
be  so,  for  One  who  had  raised  the  dead  and  yet  Himself 
had  been  put  to  death.  One  so  mighty  in  word  and  deed, 
who  had  claimed  to  be  the  Son  of  God,  must  necessarily 

43 


From  the  Sepulchre  to  the  Throne 

be  the  subject  of  their  conversations.  They  speak,  too, 
of  the  sudden  mysterious  darkness  and  the  other  signs. 
To  show  that  all  the  worshippers  in  Jerusalem  knew  of  the 
sufferings  and  death  of  Jesus,  it  suffices  to  quote  the  words 
of  Cleophas  addressed  unconsciously  to  Jesus  Himself  : 
"  Art  thou  a  lonely  stranger  {tu  solus  peregrinus  es)  in 
Jerusalem  and  hast  not  known  the  things  that  have  been 
done  there  in  these  days  ?  "  ^ 

There  is  so  much  to  relate  concerning  Him.  The  in- 
habitants of  Jerusalem,  who  were  so  hostile  to  Jesus,  who 
compassed  His  death,  speak  contemptuously  of  "  that 
seducer  of  the  people  "  to  their  brethren  of  the  Dispersion. 
The  multitudes  fulfilled  the  prophetic  words  of  the  psalmist : 
**  They  rejoiced  against  Me,  and  came  together :  my 
enemies  rejoiced  wrongfully  over  Me."  ..."  They  said  : 
Well  done,  well  done,  our  eyes  have  seen  it."  Some  are 
perplexed — they  know  not  what  to  think.  A  few  stricken 
disciples — a  mere  handful  compared  with  those  vast  multi- 
tudes— dare  not  speak  in  favour  of  the  Crucified.  But 
though  these  Jews  blaspheme  against  Jesus,  they  neverthe- 
less help  to  spread  the  tidings  of  His  life  and  death  among 
the  pilgrims,  and  thus  prepare  the  way  for  the  promulga- 
tion of  the  Gospel.  Their  very  animosity  serves  as  an 
instrument  in  accomplishing  God's  permissive  Will.  It  is 
often  thus — were  there  no  persecutors,  there  would  be  no 
martyrs. 

The  evening  sacrifice  brings  back  the  devout  worshippers. 
The  order  of  the  service  is  much  the  same  and  it  is  con- 
ducted by  the  incoming  course  of  priests.  Thus  the 
Sabbath  hours  pass,  and  when  sunset  falls,  the  gates  of 
the  Temple  will  be  closed,  and  that  great  first  day  of  the 
week  will  commence  in  which  our  Emmanuel  will  rise 
triumphant  from  the  grave  and  complete  His  victory  over 
Sin  and  Death.  Though  the  hours  of  waiting  for  our  risen 
Saviour  seem  long,  yet  the  promised  vision  "  shall  appear 

1  St.  Luke  xxiv.  i8. 

44 


The  Great  Sabbath  in  the  Temple 

at  the  end  .  .  .  it  shall  surely  come  and  shall  not  be  slack."  ^ 
Though  our  crucified  Saviour  still  lies  motionless  in  the 
tomb,  yet  "  There  is  His  strength  hid.  Death  shall  go  before 
His  face,  and  the  devil  shall  go  before  His  feet.  His 
brightness  shall  be  as  the  hght."  Then  shall  we  be  able 
to  make  the  prophet's  words  our  own,  "  I  will  rejoice  in 
the  Lord  and  I  will  joy  in  God,  my  Jesus."  ^ 

1  Hab.  ii.  *  Idem  iii. 


45 


IV 

PRODIGIES    CONNECTED    WITH   THE 
RESURRECTION    OF    JESUS 

The  Earthquake  ;  the  Apparition  of  the  Angel  to  the 
Guards  ;  the  Raising  to  Life  of  many  Saints 

THOUGH  no  mortal  witnessed  the  Resurrection  of 
Jesus,  yet  it  was  speedily  made  known  to  many 
by  the  prodigies  which  accompanied  or  followed 
it.  The  earthquake,  the  presence  of  the  angel,  and  the 
witness  of  the  empty  tomb  revealed  the  fact  of  the 
Resurrection  to  the  Roman  guards,  and  through  them, 
to  the  chief  priests  and  ancients — to  the  whole  Sanhe- 
drin.  The  angelic  messengers  informed  the  ministering 
women  that  their  Lord  had  risen  from  the  grave,  and 
the  saints,  who  were  raised  to  life  on  Easter  Day,  com- 
municated this  information  to  the  "  many "  to  whom 
they  appeared,  and  these  in  their  turn,  like  the  holy 
women,  became  witnesses  to  the  Resurrection  of  Jesus. 
Inanimate  nature,  angelic  spirits,  souls  from  Hades 
raised  from  death,  human  beings  upon  the  earth — both 
friends  and  foes  of  our  Lord — all  contributed  to  make 
known  His  glorious  victory  obtained  over  death. 

Thus  it  had  been  at  His  birth,  which  was  made  known 
to  men  by  the  miraculous  star,  that  led  the  Magi  to  His 
manger  ;  by  the  angels'  message  to  the  shepherds,  who 
spread  the  glad  tidings,  so  that  all  "  who  heard  wondered 
at  those  things  that  were  told  them."  ^  Herod  also, 
though  unwittingly,  helped  to  spread  the  glad  tidings  of 

1  St.  Lukeii.  i8. 

46. 


Prodigies  of  Easter   Morning 

the  Messias'  birth,  when  being  "  troubled,"  "  all  Jerusalem  " 
feared  "  with  him,"  and  through  this  enemy  of  the  Divine 
Infant,  the  news  reached  "  all  the  chief  priests  and  the 
scribes  of  the  people,"  whom  Herod  assembled  in  order  to 
ascertain  "  where  Christ  should  be  bom."  ^  It  was  fitting 
that  our  Lord's  Birth  and  Resurrection  should  be  heralded 
by  Nature,  men,  and  angels. 

St.  Matthew  alone  relates  the  incidents  of  the  earthquake 
and  the  apparition  of  an  angel  to  the  guards.  He  writes  : 
"  Behold,  there  was  a  great  earthquake.  For  an  angel  of 
the  Lord  descended  from  heaven,  and  coming  rolled  back 
the  stone  and  sat  upon  it.  And  his  countenance  (better, 
his  appearance)  was  as  lightning,  and  his  raiment  as  snow, 
and  for  fear  of  him,  the  guards  were  struck  with  terror, 
and  became  as  dead  men."  ^ 

"  Behold  !  "  The  EvangeUst  calls  our  attention  to  the 
unexpectedness  of  the  incident.  But  a  moment  before, 
all  was  tranquil,  some  of  the  guards  sleeping,  others  watch- 
ing, and  darkness  still  covered  the  land.  Then  in  the 
twinkhng  of  an  eye,  a  rumbling  sound  was  heard — "  the 
earth  shook  and  trembled,"  "the  foundations  of  the  mountain 
were  moved."  ^  But  instead  of  a  deeper  veil  of  darkness 
covering  the  earth,  the  whole  scene  was  lit  up  as  with 
lightning,  when  the  angel  of  God  rolled  away  the  stone 
from  the  sepulchre,  and  seated  himself  upon  it. 

The  watching  guards — proud  Roman  soldiers  accustomed 
to  the  din  of  battle  and  the  enraged  onset  of  their  foes — 
were  overcome  with  fear  when  brought  into  contact  with 
this  messenger  from  the  supernatural  world.  Those  who 
were  sleeping  awoke  instantly,  and  all — pallid  with  fear — 
fell  to  the  earth  and  lay  prone  there  as  "  dead  men."  Sheer 
physical  terror  alone  would  have  made  them  tremble,  for 
the  bravest  are  overawed  by  "  a  great  earthquake,  but 
to  this  natural  motive  for  terror  was  added  a  supernatural 
one.  From  the  majestic  countenance  of  the  angel,  lightning 
1  St.  Matt.  ii.  4.  2  Ibid.,  xxviii.  2.  ^  2  Kings  xxii.  8. 

47 


From  the  Sepulchre  to  the  Throne 

seemed  to  flash.  Brave  as  these  soldiers  were  in  the  thick 
of  earth's  combats,  they  could  not  resist  the  presence  of  a 
heavenly  messenger.  We  know  not  how  long  they  lay 
prostrate,  but  when  their  swoon  came  to  an  end,  as  they 
gradually  recovered  consciousness,  they  must  have  re- 
membered all  they  had  heard  of  the  mighty  deeds  of  the 
Prophet  of  Galilee,  the  prodigies  of  Good  Friday,  the  pre- 
dictions of  His  Resurrection  of  the  third  day — and  that 
they  were  keeping  the  first  watch  of  this  very  day. — All 
this  came  forcibly  before  them,  and  panic-stricken,  in 
abject  terror  they  fled  from  the  garden. 

What  happened  afterwards  ?  As  far  as  we  can  judge 
from  the  Gospel  narrative,  as  soon  as  they  had  recovered  a 
little  from  their  fright,  they  returned  to  the  sepulchre. 
During  their  absence  (or  as  some  commentators  think, 
while  they  lay  fainting  on  the  ground)  the  first  of  the 
different  groups  of  women  arrived  at  the  grave,  saw  the 
stone  rolled  away,  received  the  angel's  message,  and  de- 
parted to  communicate  the  joyful  news  to  their  companions. 
Then  the  terrified  guards  having  summoned  up  courage, 
returned  and  examined  the  sepulchre.  They  looked  for 
the  sacred  Body,  which  they  had  been  commissioned  to 
guard,  but  found  It  not — the  tomb  was  empty,  only  the 
grave  cloths  remained  there — a  circumstantial  evidence 
to  the  fact  of  the  Resurrection.  If  these  Roman  soldiers 
would  not  or  could  not  endorse  the  angel's  words  "  He  is 
risen,"  they  could  confirm  the  first  part  of  the  angelic 
message  :  "  He  is  not  here."  Of  this  they  had  assured 
themselves,  by  thoroughly  examining  the  sepulchre.  We 
may  conclude  that,  while  they  were  so  doing,  the  angel 
was  no  longer  visible.  Having  concluded  their  search 
and  convinced  themselves  that  since  no  body  remained  for 
them  to  guard,  there  was  no  further  need  for  them  to 
remain.  Hence  the  captain,  taking  with  him  some  of 
the  men  to  give  their  corroboration  of  his  story,  went  to 
the  chief  priests. 

48 


Prodigies  of  Easter  Morning 

St.  Matthew  thus  relates  this  incident :  "  Some  of  the 
guards  came  into  the  city  and  told  the  chief  priests  all 
things  that  had  been  done."  These  chief  priests  were,  in 
their  turn,  terrified.  "  Had  He  really  risen  ?  "  they  asked 
each  other,  as  their  faces  blenched  with  fear.  They  saw 
how  panic-stricken  these  guards  were,  and  knew  that  some 
great  event  must  have  happened — they  did  not  question 
the  truth  of  the  soldiers'  narrative.  In  vain  had  these 
rulers  flattered  themselves  that  they  had  succeeded  in 
ridding  themselves  of  Jesus  of  Nazareth  ;  in  vain  had  they 
exclaimed  **  Well  done,  well  done,  our  eyes  have  seen  it." 
All  their  latent  fears  were  aroused.  He  had  said  that  He 
would  rise  again  on  the  third  day,  and  early  on  this  very 
day,  these  guards  had  brought  word  that  the  grave  was 
empty.  Once  more  the  prophetic  words  were  realised : 
"  The  sinners  in  Sion  are  afraid  .  .  .  trembUng  hath  seized 
upon  the  hypocrites." 

The  situation  was  grave  !  What  was  to  be  done  ?  In- 
stantly, they  convoked  an  assembly  of  the  Sanhedrin, 
and  among  them  probably  Joseph  and  Nicodemus  attended. 
What  an  intense  look  of  fear  and  anxiety  the  countenances 
of  our  Lord's  enemies  and  murderers  revealed  ?  How 
eagerly  they  inquired  why  they  had  been  thus  so  hurriedly 
and  unexpectedly  convoked.  What  a  deep,  tense  silence 
reigned  while  the  guards  related  all  that  had  taken  place 
as  far  as  they  knew  it.  There  was  no  gainsaying  their 
story — they  spoke  with  intense  conviction,  their  testimony 
was  unanimous. 

Then  the  soldiers  were  told  to  retire  while  the  Sanhedrin 
deliberated.  Their  plan  was  soon  made — a  lying  report 
must  be  propagated,  and  to  this  end  they  would  bribe  the 
soldiers.  But  the  guards  were  numerous — there  were 
sixteen  of  them — hence  "  a  large  sum  of  money  "  was  re- 
quired to  purchase  their  silence  and  connivance.  It  was 
in  keeping  with  their  previous  conduct  that  those  rulers  of 
Israel  had  no  scruple  about  taking  this  hush-money  from 

49  D 


From  the  Sepulchre  to  the  Throne 

the  Treasury  of  the  Lord,  and  bolstering  up  a  he  with  the 
alms  offered  by  the  devout  for  the  service  of  the  sanctuary. 
From  that  Treasure  chest  they  had  taken  the  money  to 
pay  Judas  for  his  treachery — a  small  sum  in  his  case,  but 
which  nevertheless  sufficed  to  secure  his  co-operation. 
Thus,  for  the  second  time,  money  played  its  part  in  connec- 
tion with  the  incidents  of  the  Passion,  and  each  time  as  a 
determining  factor  for  wrongdoing.  How  often  in  the 
history  of  humanity  it  has  played  a  like  ignoble  part  I 
How  many  thousands  are  still  bound  with  its  golden 
chains  ! 

Having  come  to  a  decision,  the  Sanhedrists  recalled  the 
guards,  and,  handing  over  to  them  *'  the  great  sum  of 
money,"  they  laid  down  their  conditions  :  *'  Say  you : 
His  disciples  came  by  night  and  stole  Him  away  when  we 
were  asleep,  and  if  the  governor  shall  hear  of  this,  we  will 
persuade  him  and  secure  you."  The  bait  was  tempting — 
there  lay  the  great  sum  of  money.  It  could  be  theirs  in 
return  for  circulating  a  base  calumny.  Doubtless  those 
guards  did  not  hesitate.  After  all,  their  lives  were  at 
stake,  should  the  governor  come  to  know  that  the  Body  of 
Jesus,  which  they  were  charged  to  guard  carefully,  had 
been  removed,  and  they  knew  not  how  or  when  this  had 
come  to  pass.  True,  their  very  lie  imperilled  their  lives 
also,  for  the  Roman  soldier  who  slept  during  his  watch  in- 
curred the  death  penalty.  There  was  danger  ahead  which- 
ever way  they  looked,  so  thinking  that  in  all  probability 
Pontius  Pilate  would  never  trouble  about  the  matter,  and 
knowing  that  it  was  the  chief  priests'  interest  not  to  betray 
them,  they  accepted  the  money  and  took  the  risk — less 
guilty  than  those  sanctimonious  Sanhedrists,  who  counselled 
this  iniquitous  course  and  seconded  their  advice  with  a 
bribe.  The  chief  priests  had  succeeded  once  more  and,  as 
St.  Augustine  remarks  :  "  That  avarice  which  overcame 
Judas,  the  companion  of  Christ,  also  overcame  the  soldiers 
who  guarded  the  sepulchre." 

50 


Prodigies  of  Easter  Morning 

Yet  it  was  a  lying  story  which  contradicted  itself,  for 
had  the  guards  fallen  asleep,  how  could  they  know  that  the 
disciples  had  stolen  the  Body  of  Jesus  ?  If  they  were 
awake,  why  did  they  not  prevent  the  theft  ?  Could  a  few 
unarmed  disciples  have  offered  any  effective  resistance 
to  armed  soldiers,  even  if  the  former  had  made  any  such 
attempt  ?  Would  these  disciples  have  taken  the  trouble 
to  unswathe  the  limbs  of  the  dead  Body  ?  What  advan- 
tage would  it  have  been  to  them  to  take  away  the  dead 
body,  seeing  that  Jesus  had  been  honourably  interred  ? 
Moreover,  after  the  third  day — supposing  that  He  had  not 
really  risen — they  could  have  had  free  access  to  the  tomb  ? 
Clumsily  as  the  story  was  invented,  it  attained  the  proposed 
end,  for  ''  they,  taking  the  money,  did  as  they  were  taught." 
What  was  the  result  of  this  piece  of  deception  ?  Like  most 
lies,  it  had  a  certain  success,  for  St.  Matthew  adds :  "  This 
word  was  spread  among  the  Jews  even  unto  this  day,'* 
and  the  EvangeUst  penned  these  words  fifteen  years  after 
our  Lord's  Ascension. 

On  their  side,  the  rulers  trusted  the  success  of  their  lie 
to  Pilate's  indifference  and  weakness  of  character.  What 
would  it  matter  to  the  Governor  of  Judea  what  had  be- 
come of  the  dead  body  of  a  criminal !  He  would  never 
inquire  into  the  question.  If  Jesus  of  Nazareth  had  indeed 
risen.  He  would  not  again  walk  the  streets  of  Jerusalem  in 
His  natural  Body  and  appearance,  since,  according  to  the 
Jewish  teachers,  after  the  resurrection,  the  souls  dwelt  in 
a  spiritual  body,  so  the  Nazarene  would  never  appear  to 
give  the  lie  to  their  tale.  Thus  these  Sanhedrists  argued, 
as  they  again  strove  to  persuade  themselves  that  all  was 
"  well  done,"  seeing  that  the  soldiers  had  accepted  the 
bribe  and  given  the  required  promise  of  secrecy  as  to  the 
true  course  of  events. 

Did  the  guards*  story  ever  reach  the  ears  of  Pilate  ? 
Eusebius,  who  wrote  early  in  the  third  century — ^less  than 
two  hundred  years  later — states  explicitly  that  it  did,  and 

51 


From  the  Sepulchre  to  the  Throne 

that  Pilate  informed  Tiberius  Caesar  of  the  fact.  Eusebius 
writes  :  **  The  fame  of  our  Lord's  remarkable  resurrection 
and  ascension  being  now  spread  abroad,  according  to  an 
ancient  custom  prevalent  among  the  rulers  of  the  nations, 
to  communicate  novel  occurrences  to  the  ernperor — that 
nothing  might  be  unknown  to  him — Pilate  transmitted  to 
Tiberius  1  an  account  of  the  circumstances  concerning  the 
Resurrection  of  our  Lord  from  the  dead,  the  report  of  which 
had  already  been  spread  throughout  Palestine."  ^ 

Thus  God  made  known  the  glorious  truth  of  the  Resur- 
rection even  to  the  enemies  of  His  Son.  The  pagan 
guards  were  certainly  allowed  to  see  the  Angel,  since  it 
was  "  for  fear  of  him  "  that  they  *'  were  struck  with  terror." 
The  earthquake  alone  would  not  have  terrified  these  Roman 
soldiers  so  much,  for  they  must  have  witnessed  others 
previously.  True,  this  was  **  a  great  earthquake,"  though 
probably  not  the  result  of  any  special  intervention  of 
Divine  Power  with  the  laws  of  Nature.  Still,  the  conjunc- 
tion of  the  circumstances  which  had  preceded  and  those 
that  followed,  gave  it  a  certain  supernatural  character. 
God  had  so  timed  the  earthquake  that  it  should  be  like  a 
royal  trumpet,  proclaiming  the  greatest  event  that  had 
ever  taken  place  on  earth.  Cornelius  a  Lapide  remarks 
that  "  the  earth,  which  trembled  with  horror  at  the  death 
of  Christ,  leaped  with  joy  at  His  Resurrection." 

Again,  the  earthquake  naturally  inspired  fear.  Even 
Christians  look  upon  this  fearful  scourge  as  a  visitation, 
and  pagans  have  always  considered  earthquakes  as  portents 

*  Since  the  Crucifixion  took  place  circa  a.d.  31  and  Tiberius  died 
in  A.D.  37,  it  follows  that  the  news  came  to  the  Emperor's  ears 
within  some  five  or  six  years  of  the  event.  As  the  knowledge  of 
the  Resurrection  was  widely  spread  abroad  at  Pentecost,  we  must 
restrict  St.  Matthew's  statement  that  "  the  story  {i.e.  of  the  theft 
of  Christ's  body)  was  spread  among  the  Jews,"  to  those  who  did 
not  accept  the  testimony  of  the  Apostles,  and  the  unbelieving  Jews 
far  exceeded  numerically  those  who  became  Christians. 

»  Bk.  IL  ch.  ii. 

52 


Prodigies  of  Easter  Morning 

of  some  terrible,  universal  calamity,  or  a  proof  of  the  anger 
of  the  gods.  In  the  sacred  Scriptures  earthquakes  are 
frequently  referred  to  as  signs  of  the  presence  of  Jehovah, 
who  "  looketh  upon  the  earth,  and  maketh  it  tremble."  ^ 

The  terror  which  the  guards  experienced  in  consequence 
of  the  earthquake,  was  increased  by  the  mysterious  events 
which  had  accompanied  our  Lord's  death  on  Good  Friday, 
and  the  fact  that  they  were  keeping  watch  at  this  midnight 
hour  over  the  grave  of  One,  who  indubitably  had  raised  the 
dead  and  had  predicted  that,  on  the  third  day.  He  Himself 
would  rise  again.  Even  before  the  earth  trembled,  we  can 
quite  reaUse  that  inexpressible,  eerie,  weird  forebodings  of 
some  superhuman  exhibition  of  power  must  have  oppressed 
these  Roman  soldiers.  And  their  apprehensions  were  more 
than  reaUsed  when  the  angel,  descending  "  from  Heaven, 
.  .  .  rolled  back  the  stone  "  from  the  sepulchre  "  and 
sat  upon  it." 

We  may  gather  some  faint  idea  of  the  terror  which  seized 
the  guards,  from  the  narration  of  the  vision  of  an  angel  to 
the  prophet  Daniel,  who  thus  describes  the  apparition  and 
its  effects  : 

"  I  saw  a  man,  clothed  in  linen,  and  his  loins  girded  with 
the  finest  gold.  His  body  was  hke  to  chrysohte  (i.e.  topaz) 
and  his  face  as  the  appearance  of  lightning,  and  his  eyes 
as  a  burning  lamp  :  and  his  arms  and  all  downward,  even 
to  the  feet,  like  in  appearance  to  glittering  brass,  and  the 
voice  of  his  word,  hke  the  voice  of  a  multitude.  I,  Daniel, 
alone  saw  the  vision,  for  the  men  that  were  with  me  saw 
it  not,  but  an  exceeding  great  terror  fell  upon  them,  and 
they  fled  away,  and  hid  themselves.  And  I  being  left 
alone  saw  this  great  vision,  and  there  remained  no  strength 
in  me  .   .   .  and  I  fainted  away."  ^ 

If  the  holy  prophet  of  God  thus  "  fainted  away  "  when 
he  had  a  vision  of  a  glorious  angel,  no  wonder  that  these 
heathen  soldiers  "  became  as  dead  men."  We  may  here 
1  Ps.  ciii.  32.  2  Dan.  x.  5. 

53 


From  the  Sepulchre  to  the  Throne 

ask  reverently  why  God  allowed  these  guards  to  see  the 
angel,  whereas  the  companions  of  Daniel  were  not  permitted 
to  gaze  upon  the  vision. 

Several  reasons  have  been  given,  the  chief  being  that 
God  willed  these  Roman  guards  should  bear  testimony  to 
the  Resurrection  of  Jesus,  and  that,  through  them,  the 
chief  priests  and  ancients  should  learn  that  our  Lord's 
predictions  concerning  His  Resurrection  had  been  fulfilled. 
These  bitter  enemies  of  Christ  would  not  have  accepted 
the  testimony  of  Joseph  of  Arimathea  nor  of  Nicodemus, 
both  of  whom  were  members  of  the  Sanhedrin.  Still  less 
would  they  have  accepted  the  evidence  of  the  disciples  of 
Jesus.  But  when  these  Roman  soldiers  related  their  story, 
the  rulers  could  not  gainsay  such  collective,  unanimous, 
and  circumstantial  testimony.  Moreover,  it  was  against 
the  guards'  interest  to  relate  what  had  happened,  and  the 
empty  tomb  corroborated  their  statements.  Therefore, 
through  the  apparition  of  the  angel  to  the  guards,  the 
enemies  of  Christ  learned  that  He  had  fulfilled  His  prediction 
by  rising  on  the  third  day.  They  learned  then  that  all 
their  wicked  plots  had  ultimately  failed,  and  perhaps  the 
words  of  the  Psalmist  recurred  to  their  minds  as,  terrified 
and  panic-stricken,  they  listened  to  the  guards'  story  : 
"  He  that  dwelleth  in  heaven  shall  laugh  at  them,  and  the 
Lord  shall  deride  them."  ^ 

How  eagerly  Joseph  and  Nicodemus — secret  disciples  of 
Jesus — ^listened  to  these  soldiers  !  It  confirmed  their  weak 
faith  and  gave  them  confidence.  As  regards  the  inveterate 
foes  of  Jesus,  far  from  bringing  them  to  repentance,  it  seems 
to  have  confirmed  them  in  their  obstinacy  and  blindness. 

Another  effect  or  motive  of  the  vision  was  to  manifest 
the  power  of  God.  When  the  prophet  of  Galilee  raised 
Lazarus  from  the  tomb,  human  hands  rolled  away  the 
stone  to  give  means  of  exit  to  a  natural  body,  which  was 
destined  to  die  a  second  time.  When  the  Incarnate  Son 
1  Ps.  ii.  4. 

54 


Prodigies  of  Easter  Morning 

of  God  conquered  Death,  a  glorious  angel  descended  from 
heaven  and  rolled  away  the  stone  from  the  sepulchre,  not 
to  give  Him  exit,  but  to  allow  men  to  see  that  His  Body  was 
not  in  the  tomb. 

Thirdly,  the  soldiers  were  allowed  to  see  the  angel,  in 
order  that  they  might  not  interfere  with  the  ministering 
women  and  the  disciples  who  went  to  visit  the  sepulchre. 
As  the  men  were  either  prostrate  on  the  ground  in  a  death- 
like swoon  or  had  precipitously  taken  flight,  they  could 
not  prevent  the  holy  women  from  entering  the  sepulchre 
and  receiving  the  angel's  message,  nor  could  they  accuse 
any  particular  person  of  having  removed  our  Lord's  Body. 

While  the  rulers  of  Israel  were  plotting  to  explain  away 
the  clear  evidence  of  facts,  many  in  the  Holy  City  were 
receiving  supernatural  communications  concerning  the 
Resurrection  of  Jesus,  for  St.  Matthew  relates  that  **  the 
graves  were  opened,  and  many  bodies  of  the  saints  that  slept 
arose,  and  coming  out  of  the  tombs  after  His  resurrection, 
came  into  the  holy  city  and  appeared  to  many."  ^  The 
Evangelist  connects  the  resurrection  of  these  just  with  the 
death  of  our  Lord,  but  in  so  doing,  he  anticipates  the  event, 
as  he  expressly  states  that  these  saints  came  out  of  their 
tombs  "  after  His  resurrection."  The  Jews  generally 
hewed  their  sepulchres  out  of  the  live  rock  without  the 
city  walls.  The  opening  of  the  graves  resulted  from  the 
earthquake,  which  dislodged  the  stones  placed  at  the  en- 
trance to  the  sepulchres.  Now  that  Christ  had  "  risen 
from  the  dead,  the  first  fruits  of  them  that  slept,"  ^ — "  the 
first-bom  from  the  dead,"  ^ — it  was  meet  that  these  saints 
should  rise.  It  is  the  opinion  of  the  most  modern  commen- 
tators that  they  rose  with  glorified  bodies,  and  that  they 
ascended  body  and  soul  with  Him  on  Ascension  Day,  as 
trophies  won  from  death  by  the  Lord  of  Life.  It  does  not 
seem  probable  that  death  regained  his  empire  over  these 
saints'  bodies.  We  can  contemplate  the  scene  in  spirit. 
*  St.  Matt,  xxvii.  52.  ^  i  Cor,  xv.  20.  ^  q^i^  j   jg^ 

55 


From  the  Sepulchre  to  the  Throne 

From  the  vast  cemetery  which  encircled  Jerusalem — for 
none  might  be  buried  in  the  Holy  City — "  many  "  saints 
came  forth  with  their  bodies.  Angels  guarded  the 
sepulchres  of  these  saints  and  watched  over  their  ashes. 
Some  had  died  in  ages  long  past,  such  as  Adam,  Eve, 
Abraham,  David,  the  prophets  and  kings  of  Israel.  Others 
had  lived  during  our  Lord's  lifetime — for  example,  St. 
Joseph,  St.  John  the  Baptist,  holy  Simeon,  Anna,  St. 
EHzabeth,  and  St.  Joachim.  It  is  generally  beheved  that 
those  who  rose  were  those  holy  souls  who  had  typified  Christ 
or  helped  to  make  Him  known  during  their  lives.  These 
"  saints  "  had  seen  Jesus  in  Hades,  and  on  that  glorious 
Easter  morning  He  had  completed  their  happiness  by 
again  uniting  their  souls  with  their  bodies.  These  saints 
were  the  first  whose  bodies  were  raised  glorious,  and,  as 
far  as  we  know,  the  only  beings  who  now  enjoy  this  privilege 
in  heaven. 

From  the  many  tombs  that  were  opened,  these  saints 
rose  and  came  forth,  unseen  by  mortals,  except  by  those 
to  whom  they  were  appointed  to  appear.  God  had  a  work 
for  them  on  earth — they  were  to  be  the  witnesses  to  Christ's 
Resurrection,  the  living  proofs  of  His  victory  over  death — 
that  "  strong  man  armed  "  who  has  so  long  kept  his  court 
in  peace.  These  saints  thus  wrested  from  his  long  firm 
grasp,  proved  that  One,  stronger  than  He,  had  overcome 
him,  taken  away  the  "  armour  wherein  he  trusted  "  and 
distributed  "  his  spoils."  ^  Further,  these  glorified  saints 
were  a  pledge  of  the  glorious  resurrection  of  all  the  just  at 
the  last  day.  Thus  in  a  special  manner,  they  were  the 
heralds  and  the  living  witnesses  to  His  having  risen. 

How  terrified  at  first  must  those  have  been,  to  whom 
they  manifested  themselves,  and  what  joy  followed  when 
the  supernatural  visitants  were  recognised !  Only  those 
worthy  of  such  a  favour  were  visited  by  these  saints,  and 
the  effect  of  their  apparition  was  to  give  men  faith  in  the 
^  St.  Luke  xi.  21. 

56 


Prodigies  of  Easter  Morning 

Resurrection — to  prepare  some  chosen  witnesses  to  this 
truth.  When  the  Apostles  went  forth  to  preach  this  funda- 
mental doctrine,  there  were  "  many  "  who  could  corroborate 
their  teaching  by  the  testimony  of  those  "  that  had  slept  " 
and  whom  God  had  raised  up  again  to  be  His  messengers. 

These  saints  came  into  the  Holy  City.  Guilty  as  the 
Jewish  rulers  and  people  were,  still  it  was  the  Sion  of  God's 
choice.  There  He  had  willed  that  His  Temple  should  be 
raised,  there  humanity  was  redeemed.  We,  too,  when  the 
time  comes,  appointed  by  God,  hope  to  wing  our  flight  to 
the  Heavenly  Jerusalem,  there  to  join  the  multitude  which 
no  man  can  number,  and  by  our  very  presence  there  bear 
our  witness  to  the  infinite  patience  and  love  of  God,  to 
the  power  of  His  Resurrection. 

Meanwhile  we  have,  each  and  all,  a  very  real  mission  to 
accompHsh  on  earth.  Like  the  just  of  the  Old  Law,  we 
must  live  as  "  pilgrims  and  strangers  "  upon  earth,  prac- 
tising those  virtues  which  bej&t  men  who  seek  "  a  better, 
that  is  to  say  a  heavenly  country."  Then  will  it  be  truth- 
fully said  of  us,  as  of  those  who  looked  forward  to  the  first 
coming  of  Christ :  "  God  is  not  ashamed  to  be  called  their 
God,  for  He  hath  prepared  for  them  a  country."  ^ 

O  blessed  saints  who  were  privileged  to  be  the  heralds 
of  our  Redeemer's  Resurrection  and  who  now  adore  Him 
in  heaven,  pray  for  us  that  we  may  so  bear  witness  to  Him 
during  our  life's  pilgrimage,  that  we  may  one  day  hear 
those  blessed  words  of  welcome  :  "  Well  done,  good  and 
faithful  servant,  enter  thou  into  the  joy  of  thy  Lord." 


SUMMARY    FOR   MEDITATION 

First  Prelude. — Visit  the  selpulchre  of  Jesus  in  spirit 
during  the  third  night-watch  "  on  the  first  day  of  the  week." 
Consider  the  earthquake,  the  apparition  of  the  angel,  the  rais- 
ing to  life  of  the  saints. 

1  Heb.  xi.  1 3  et  seq. 

57 


From  the  Sepulchre  to  the  Throne 

Second  Prelude. — Pray  that  you,  by  leading  a  super- 
natural life,  may  always  bear  living  witness  to  the  Resur- 
rection. 

First  Point. — By  the  earthquake,  the  apparition,  and  the 
empty  tomb,  the  Roman  guards  are  taught  that  Christ  had 
risen  again.     They  fear  and  fall  prone  "  as  dead  men." 

Second  Point. — The  guards  recovered  from  their  swoon 
and  went  to  tell  the  chief  priests  and  ancients  what  had 
happened.  God  thus  informed  these  enemies  of  Christ  of 
the  Resurrection  and  revealed  His  power. 

Third  Point. — Many  of  the  just  arose  from  the  dead  and, 
appearing  in  the  Holy  City,  were  witnesses  to  the  Resurrec- 
tion of  Jesus.  We,  too,  are  called  to  be  living  witnesses  to 
this  truth  by  our  Christian  lives. 

Colloquy. — Pray  for  firm  faith  in  the  great  mysteries 
taught  by  the  Church.  Ask  that  the  love  of  money  or  tem- 
poral interests  may  never  lead  you  astray.  Pray  that  you 
may  never  counsel  others  to  sin.  Ask  that  in  your  daily  life 
you  may  bear  witness  to  the  Risen  Saviour  by  practising  the 
virtue  of  detachment.  Invoke  the  saints  who  were  raised 
on  Easter  Day,  and  ask  that  you  may  hereafter  be  associated 
with  them  in  glory  everlasting. 


58 


"SITTING  OVER  AGAINST  THE  SEPULCHRE" 

"  There  was  in  the  place  where  He  was  crucified  a  garden,  and  in 
the  garden,  a  new  sepulchre,  wherein  no  man  had  yet  been  laid." — 
St.  John  xix.  41. 

"  Come  and  see  the  place  where  the  Lord  was  laid." — St.  Matt. 
XXVIII.  6. 

"  Certain  women  affrighted  us  .  .  .  not  finding  His  body." — 
St.  Luke  xxiv.  22. 

WHILE  the  panic-stricken  guards  have  fled  to 
announce  to  the  chief  priests  what  had  hap- 
pened at  the  tomb,  and  the  holy  women  have 
not  as  yet  reached  the  garden,  let  us  reverently  take  up 
our  station  by  our  Redeemer's  empty  grave.  We  will 
accept  the  angel's  gracious  invitation  and,  "sitting 
over  against  the  sepulchre,"  meditate  on  this  wondrous 
mystery  of  the  Resurrection  and  beg  our  Risen  Saviour 
to  deign  to  manifest  Himself  to  our  longing  souls.  "  Thou 
that  dwellest  in  the  gardens,  the  friends  hearken  ;  make  me 
hear  Thy  voice."  "  Lord,  it  is  good  for  us  to  be  here  " — 
here  in  this  garden,"  and  yet  "  How  terrible  is  this 
place !  "  "  This  is  no  other  but  the  house  of  God  and  the 
gate  of  heaven."  ^  "  Indeed  the  Lord  is  in  this  place  !  " 
and  "  the  angels  of  God  "  may  be  seen  "  ascending  and 
descending  by  it."  Still,  we  may  remain  here  without 
fear,  for  the  angelic  message  is  given  to  all  the  faithful 
disciples  of  Jesus. 

The  angel  in  his  majesty  sits  motionless  near  the  sepulchre 
on  the  right  side,  clothed  in  a  white  garment,  guarding  the 
1  Gen.  xxviii.  passim. 

59 


From  the  Sepulchre  to  the  Throne 

Royal  Tomb.  His  countenance  turns  no  lightning  flashes 
upon  His  King's  faithful  subjects.  Though  the  angehc 
sentinel  is  clothed  **  in  shining  apparel,"  we  may  venture 
to  take  our  stand  quite  close  to  the  untenanted  grave.  If 
we  invoke  his  powerful  intercession,  that  majestic  angel 
will  assist  us  in  our  contemplation  and  obtain  for  us  some 
spiritual  light  which,  by  enlightening  our  intelligence  and 
strengthening  our  will,  may  help  us  to  walk  in  newness  of 
life,  as  befits  those  who  have  risen  with  Christ.  Blessed 
angel  of  the  Resurrection,  intercede  for  us  and  reveal  to 
our  yearning  souls  the  great  lessons  of  this  mystery ;  bring 
us  likewise  a  message  from  our  Risen  Lord,  which  shall 
prepare  us  to  receive  His  visit. 

We  will  take  up  our  place  close  by  the  sepulchre,  just 
where  we  can  see  into  the  chamber.  All  is  lit  up  by  the 
presence  of  the  angel,  who  is  seated  upon  the  stone  within 
the  vestibule.  We  perceive  the  tomb  and  the  grave  cloths. 
Silence  reigns  around  us  ;  the  day  has  not  yet  dawned. 
Darkness  still  envelops  the  earth — only  the  empty  sepulchre 
is  illumined.  We  are  "  with  Him  in  the  garden,"  though 
we  see  Him  not ;  we  can  commune  with  Him  in  the  silence 
and  sohtude  of  loving  contemplation. 

There  was  a  garden,  and  in  the  garden  a  sepulchre.  Our 
thoughts  revert  to  that  "  Paradise  of  pleasure,"  planted  by 
the  Creator  in  the  beginning.  In  that  garden  there  was  no 
sepulchre,  for  it  was  the  tyi^e  of  the  eternal  home  of  the 
redeemed,  "  where  death  shall  be  no  more,  nor  mourning, 
nor  crying,  nor  sorrow  shall  be  any  more,  for  the  former 
things  have  passed  away."  ^  All  deHghts  were  in  the  ter- 
restrial Paradise.  In  the  middle  was  the  tree  of  life,  of 
which  he  who  ate  the  fruit  would  never  have  tasted  death. 
But  our  first  parents  sinned,  and  thereby  incurred  the 
penalty  of  death.  Lest  they  should  "  take  also  of  the  tree 
of  Hfe,  and  eat,  and  live  for  ever,"  they  were  sent  out  of 
"  the  paradise  of  pleasure  "  :  at  the  gate,  Cherubim  were 

1  Apoc.  xxi.  4. 
60 


"  Sitting  over  against  the  Sepulchre '' 

placed  to  bar  the  entrance,  "  and  a  flaming  sword,  turning 
every  way,  to  keep  the  way  of  the  tree  of  Hfe."  ^  Here, 
in  Joseph  of  Arimathea's  garden,  Jesus,  the  Lord  of  Life, 
has  rested  for  a  brief  moment  in  the  sleep  of  death.  Angels 
keep  watch  over  His  empty  tomb,  as  they  guarded  the 
entrance  to  Paradise.  Thanks  be  to  God,  no  cherubim 
prevent  our  entering  this  garden,  no  flaming  sword  is 
turned  against  those  who  seek  Jesus.  On  the  contrary, 
the  angels  invite  us  to  enter,  and  give  us  the  J03rful  news 
that  He  is  not  there  for  He  is  risen.  The  guards  have  been 
driven  away,  that  the  disciples  may  enter  freely. 

There  was  a  garden  and  in  the  garden  a  sepulchre.  It  must 
needs  be  so,  since  man  has  incurred  the  penalty  of  death 
through  his  sin :  this  garden  with  its  empty  sepulchre 
would  have  no  reason  to  be,  had  man  not  needed  a  Re- 
deemer. But  as  sin  was  committed  in  Eden  and  man  fell 
there  from  the  friendship  of  God,  so  in  this  garden  the  re- 
paration has  been  completed.  In  Paradise,  humanity 
received  its  charter  for  the  grave — given  to  each  human 
being  at  his  birth — in  Joseph's  garden  Jesus  set  the  seal  to 
man's  Redemption,  whereof  the  pledge  is  given  to  each 
one  over  whom  the  baptismal  waters  flow.  Though  we  are 
not  exempt  from  death,  we  have  the  assurance  of  a  glorious 
resurrection,  since  our  Redeemer  is  "  the  first-fruits  of 
them  that  sleep." 

It  was  in  a  garden  that  Eve  sinned  and  God's  curse  fell 
upon  the  human  race.  Years  and  years  of  untold  sorrows 
had  weighed  down  the  children  of  men  in  consequence. 
But  the  moment  appointed  for  fulfilling  the  Messianic 
promises,  made  in  the  Paradise  of  pleasures,  came  at  last 
on  that  Easter  morning,  when  the  angels  first  made  known 
to  the  holy  women,  the  joyful  news  that  the  seed  of  the 
woman  had  indeed  crushed  the  serpent's  head — that  Jesus 
was  truly  risen  and  death  was  swallowed  up  in  victory. 
The  faithful  women  were  likewise  privileged  to  hear  "  the 

1  Gen.  iii.  23-4. 
61 


From  the  Sepulchre  to  the  Throne 

voice  of  the  Lord  God  walking  in  Paradise,"  and  to  be 
sent  to  the  Apostles  as  the  messengers  of  the  Risen  Saviour. 
Contrast  the  two  scenes  and  gaze  down  into  the  depths  of 
the  abyss  that  separates  them — Adam  and  Eve  cast  forth 
weeping  from  Paradise  and  cherubim  guarding  the  en- 
trance with  a  flaming  sword — the  ministering  women, 
hastening  with  joy  from  the  garden  to  carry  the  glad  news 
that  the  Saviour  had  risen,  and  that  the  kingdom  of  heaven 
was  henceforth  open  to  all  believers.  How  little  even  these 
privileged  messengers  realised  the  true,  far-reaching  sig- 
nificance of  the  message  they  conveyed  to  the  Apostles  ! 

It  was  in  a  garden  that  the  sentence  of  death  was  pro- 
nounced. "  In  the  sweat  of  thy  face  shalt  thou  eat  bread, 
till  thou  return  to  the  earth,  out  of  which  thou  wast  taken, 
for  dust  thou  art  and  into  dust  shalt  thou  return."  ^  Long 
ages  sped  on  their  course,  and  every  child  of  Adam  had 
owned  Death's  sway.  His  scythe,  ever  at  work,  had  gone 
on  reaping  generation  after  generation.  Not  a  human 
being  had  escaped  except  Henoch,  who  **  was  translated, 
that  he  should  not  see  death,"  ^  and  Elias,  who  **  went  up 
by  a  whirlwind  into  heaven,"  ^  but  it  is  generally  believed 
they  will  return  again  to  earth,  towards  the  end  of  the  world 
and  be  martyred,  for  commentators  identify  the  *'  two  wit- 
nesses," mentioned  in  the  Apocalypse,  with  Henoch  and 
Elias.  During  the  course  of  long  ages,  a  few  were  called 
back  to  hfe  by  the  power  of  God,  but  they  had  to  yield 
again  to  the  grim  t5n:ant's  sway.  Moreover,  Death  retained 
all  his  victims,  until  that  Easter  Day,  when  Jesus  snatched 
the  sceptre  from  his  hand  by  rising  from  the  grave  Himself, 
and  by  raising  to  life  "many  of  them  that  slept."  As 
Death  gained  his  empire  in  a  garden,  so  it  was  in  a  garden 
that  he  lost  it  for  ever. 

In  the  garden  a  tomb.  It  is  the  spring  season  and  in 
Joseph's  garden  the  flowers  are  springing  up.  Nature 
teems  with  life  and  the  landscape  is  fair  to  gaze  upon. 

*  Gen.  iii.  19.  ^  jjeb.  xi.  5.  ^  4  Kings  ii.  11. 

62 


"  Sitting  over  against  the  Sepulchre " 

Yet,  in  the  midst  of  this  exuberance  of  life,  we  find  a  tomb 
— the  emblem  of  death.  Is  there  any  real  incongruity 
between  life  and  death  ?  Not  if  we  look  below  the  surface. 
These  flowers  in  all  their  beauty  could  never  have  sprung 
up  to  gladden  our  eyes,  if  the  seeds  planted  had  not  seen 
corruption,  that  the  germ  might  expand.  It  is  thus  with 
the  bodies  of  men,  as  St.  Paul  so  beautifully  explains  in 
his  first  Epistle  to  the  Corinthians — in  that  passage  which 
has  consoled  so  many  thousands  of  mourners — that  the 
human  body  "  is  sown  in  corruption,  it  shall  rise  in  in- 
corruption.  It  is  sown  in  dishonour,  it  shall  rise  in  glory. 
It  is  sown  in  weakness,  it  shall  rise  in  power.  It  is  sown  a 
natural  body,  it  shall  rise  a  spiritual  body."  ^  The  garden 
flowers  blooming  on  all  sides  remind  us  that  death  is  but 
"  a  planting  "  for  the  Christian.  The  Holy  One,  who  saw 
no  corruption,  has  risen  "  to  die  no  more,"  and  if  "  we  have 
been  planted  together  in  the  likeness  of  His  death,  we  shall 
also  in  the  likeness  of  His  resurrection."  ^  With  joy,  can 
we  appropriate  St.  Paul's  exultant  challenge  to  King 
Death  :  "  O  death,  where  is  thy  victory  ?  O  death,  where 
is  thy  sting  ?  "  Henceforth  we  can  look  calmly  upon  every 
tenanted  tomb  and  our  own  untenanted  grave,  for  if  the 
sight  of  a  cemetery — the  sleeping  place  of  our  loved  ones — 
suggests  thoughts  of  death,  it  is  but  of  death  as  a  prelude 
to  a  truer  and  a  lasting  Hfe. 

A  garden,  and  in  the  garden  a  new  sepulchre,  in  which  Jesus, 
"  the  lily  of  the  valleys,"  remained  for  three  days.  He  lay 
dead  in  the  tomb — the  Hly  among  the  thorns — His  sacred 
face  still  bearing  the  marks  of  the  crown,  which  the  soldiers 
had  placed  upon  His  head.  Here  He  rested  "  on  the  bed 
of  aromatical  spices,"  the  gift  of  loving  disciples.  Here 
His  faithful  disciples  keep  watch  throughout  the  Easter 
vigil,  and  from  their  souls  rises  the  yearning  cry  :  **  Have 
you  seen  Him,  whom  my  soul  loveth  ?  "  ^ 

A  garden  close  to  that  hallowed  garden  of  Gethsemani, 
*  I  Cor.  XV.  42.  2  Rom.  vi.  5.  ^  Cant.  iii.  3. 

63 


From  the  Sepulchre  to  the  Throne 

in  which  He  commenced  His  sacred  Passion.  In  Gethsemani 
His  all-holy  Soul  was  "  sorrowful  even  unto  death,"  and 
He  longed  for  human  sympathy  and  intercession,  He  de- 
sired and  even  implored  His  Apostles  to  remain  near  and 
watch  with  Him,  while  He  wrestled  with  the  powers  of 
darkness.  In  Joseph's  garden  He  sleeps  in  peace  ;  the 
conflict  has  been  fought  and  won,  nevertheless  He  would 
have  us  watch  here,  waiting  for  the  first  rays  of  that  blessed 
Easter  morning,  when  He  rose,  never  to  die  again. 

In  the  garden  a  new  sepulchre.  None  had  ever  rested  there 
before,  none  after.  Joseph  of  Arimathea  had  made  that 
grave  for  himself  and  his  family,  little  thinking  that  he  was 
preparing  a  royal  tomb  for  his  Redeemer.  How  often  it 
happens  in  life  that  we  prepare  something  for  ourselves — 
for  our  own  enjoyment  or  for  those  dear  to  us.  We  were 
so  glad  to  prepare  our  children's  future  either  materially 
or  spiritually.  We  strove  hard  that  they  should  lack 
nothing  which  we  could  provide,  and  then  one  day  the 
message  came,  "  The  Lord  hath  need  of  it."  The  wrench 
was  terrible,  but  could  we  have  looked  ahead  and  seen  how 
the  unerring  foresight  of  God  plans  out  all  that  concerns 
each  one  of  His  children,  we  should  have  been  resigned,  if 
not  glad  to  make  Him  this  offering,  in  spite  of  the  suffering 
— often  continued  through  long,  weary  years — which  it 
entailed. 

In  the  garden  a  new  sepulchre,  the  only  tomb  ever  tenanted 
by  a  Sinless  One.  Another  sinless  one — our  blessed  Lady 
— will  for  a  few  short  hours  occupy  a  sepulchre  ;  but  when 
Jesus  lay  in  the  sepulchre,  never  in  the  world's  history  had 
a  grave  received  a  human  being  who  was  not  a  sinner.  Sin 
has  opened  every  tomb — our  sin  opened  Joseph's  tomb  to 
our  Redeemer.  It  is  because  we  are  sinners  that  we  are 
Death's  legitimate  captives — Christ  alone  was  "  free  among 
the  dead  " — free  to  lay  down  His  Hfe,  free  to  take  it  up 
again  as  and  when  He  willed. 

64 


(( 


Sitting  over  against  the  Sepulchre 


In  the  garden,  a  new  sepulchre  lent  by  Joseph  to  the 
Galilean  prophet.  It  was  fitting  that  Jesus  should  have 
but  a  borrowed  grave,  seeing  that  He  would  need  one  for 
so  short  a  time.  He  could  have  none  by  right,  since  He 
was  the  Sinless  One.  Therefore  He  accepted  this  loan — 
a  proof  of  Joseph's  love  and  fidelity — as,  indeed.  He  ever 
deigns  to  accept  our  offerings,  small  though  they  be  even 
in  our  eyes.  Little  did  Joseph  dream  that  the  resting- 
place  which  he  had  offered  to  the  Crucified  would  be,  in 
the  course  of  ages,  the  spot  towards  which  miUions  of 
pilgrims  would  converge.  This  borrowed  grave  was  given 
to  the  Church  for  all  time.  Our  Saviour's  poverty,  too, 
exacted  a  borrowed  grave.  He  who  had  "  not  where  to 
lay  His  head  "  could  make  no  provision  for  a  burying- 
place,  and  God  provided  one  by  means  of  a  faithful  disciple. 

In  the  garden,  a  sepulchre  guarded  by  angels.  They  kept 
watch  over  our  Saviour's  Body  and  over  the  place  where 
It  had  lain.  By  resting  there  He  made  that  tomb  a  sacred 
shrine.  He  hallowed  it  as  He  hallowed  every  place  where 
He  sojourned.  Palestine  is  **  the  Holy  Land  "  because  He 
trod  its  dust.  He  hallows,  also,  the  grave  of  every  Chris- 
tian ;  He  will  hallow  mine.  How  many  miUions  through- 
out long  centuries  have  accepted  the  angel's  invitation  : 
"  Come  and  see  the  place  where  the  Lord  lay !  "  That 
hallowed  sepulchre  of  Jesus  was  guarded  during  the  Easter 
vigil  by  angels,  friends  and  foes,  and  thus  it  has  been  ever 
since.  Men  have  given  their  lives  to  preserve  it  intact,  to 
rescue  it  from  profanation.  The  very  efforts,  made  by 
the  inveterate  enemies  of  Christianity  to  obliterate  this 
hallowed  landmark,  have  but  served  to  mark  the  site. 
Hadrian's  monuments,  erected  to  desecrate  Calvary  and 
the  Holy  Sepulchre,  made  known  to  Constantine  their 
exact  positions.  Thus  men  overreach  themselves  when 
fighting  against  God. 

The  Holy  Sepulchre !  How  sacred  it  is  to  all  Chris- 
tians !     As   a  well-known  author  has  aptly  said  :    '*  No 

65  E 


From  the  Sepulchre  to  the  Throne 

other  spot  on  the  surface  of  this  earth  can  equally  rouse 
Christian  interest.  Rome  and  Athens  have  glories  all  their 
own  :  they  say  much  to  the  historical  imagination ;  but 
they  say  little  by  comparison  to  all  that  is  deepest  in  our 
nature — little  to  the  conscience,  little  to  the  heart.  Sinai 
and  Horeb,  Lebanon  and  Hermon,  Hebron  and  Bethel  .  .  . 
have  high  claims  on  Jews  and  Christians  from  their  place  in 
the  history  and  books  of  the  chosen  people ;  but  dearer 
still  to  us  Christians  are  Bethlehem  and  Nazareth,  and 
Jericho  and  Bethany,  and  Tabor  and  the  Hill  of  the  Beati- 
tudes, and  Bethsaida  and  Capernaum,  and  Gethsemani 
and  Calvary  ;  and  yet  the  interest  even  of  these  must  pale 
before  that  which  attracts  us  to  the  Tomb  of  Jesus.  When, 
in  the  Middle  Ages,  the  flower  of  European  chivalry,  and 
amongst  them  our  own  King  Richard,  set  forth  on  that 
succession  of  enterprises  which  we  know  as  the  Crusades, 
the  special  object  which, roused  Europe  to  this  great  and 
prolonged  effort  was  the  deliverance,  not  so  much  of  the 
Holy  Land  but  the  Holy  Sepulchre  from  the  rule  of  the 
infidel ;  and  when  a  Christian  in  our  day  finds  himself  in 
the  Holy  City,  what  is  it  to  which  his  eager  steps  first  and 
naturally  turn  ?  There  is  .  .  .  one  spot  compared  with 
which  the  site  of  the  Temple  itself  is  insignificant :  he  must 
take  the  advice  of  the  Angel  of  the  Sepulchre,  ...  he  must 
"  see  the  place  where  the  Lord  lay."  ^  Truly,  Jesus  hallows 
every  spot  where  He  rests ;  He  hallows  my  soul  and  body 
by  His  Eucharistic  presence.  They,  likewise,  are  sacred 
shrines  watched  over  hy  angels,  consecrated  by  His  Presence. 

In  the  garden  a  sepulchre  now  empty,  since  "He  is  not 
here  ;  He  is  risen  as  He  said."  Joseph's  sepulchre  is  now 
untenanted — ^it  is  as  empty  as  all  earth's  graves  will  be 
on  that  day  which  was  shown  to  St.  John  in  prophetic 
vision — when  "  the  angel,  standing  upon  the  sea  and  upon 
the  earth  "  with  his  hand  uplifted  to  Heaven,  shall  swear 
by  Him  that  liveth  for  ever,  that  "  time  shall  be  no  longer."  ^ 
1  Canon  Liddon.  *  Apoc.  x.  6. 

66 


"  Sitting  over  against  the  Sepulchre " 

We  wander  round  a  graveyard ;  we  look  at  the  tombstones 
and  note  the  dates  they  bear.  Some,  whose  bodies  occupy 
these  tombs,  died  two  or  three  hundred  years  ago.  We 
can  scarcely  decipher  the  exact  year.  Some  were  buried 
a  few  years  ago — we  knew  them  well.  Others  were  but 
recently  interred — yonder  the  sexton  is  preparing  a  fresh 
grave.  We  look  at  the  massive  monuments  and  we  think 
of  what  they  conceal — the  ashes  of  generations — ^andthe 
thought  comes  to  us  that  all  these  graves  without  excep- 
tion, will  one  day  be  empty.  Angels  will  roll  away  the 
stones  and  the  dead  shall  come  forth.  The  dead  have 
but  the  lease  of  their  tombs,  they  are  not  freeholders. 
Meanwhile,  angels  keep  guard  over  these  graves.  What  a 
consolation  for  those  who  mourn  a  wife,  a  husband,  a  loved 
child  !  God  will  give  them  back,  their  graves  will  not 
always  be  closed  and  tenanted,  for  by  faith  we  know  that 
the  dead  shall  rise.  Therefore,  we  do  not  mourn  for  the 
faithful  departed,  as  those  who  have  no  hope,  since 

"  Our  own  are  our  own  for  ever,  God  taketh  not  back  His  gift ; 
They  may  pass  beyond  our  vision,  but  our  soul  shall  find  them 

out, 
When  the    waiting  is    all   accomplished,    and    the    deathly 

shadows  lift. 
And  the  glory  is  given  for  mourning,  and  the  surety  of  God  for 

doubt." 

Thanks  be  to  God  who  giveth  us  the  victory  over  sin 
and  death.  Thanks  be  to  our  Redeemer  for  the  blessed 
lessons  taught  by  His  Resurrection.  As  surely  as  He  has 
risen,  so  surely  will  the  day  come  wherein  "  all  that  are  in 
the  graves  shall  hear  the  voice  of  the  Son  of  God,  and  they 
that  have  done  good  things  shall  come  forth  unto  the 
resurrection  of  life."  ^  That  day  must  come,  wherein  the 
sea — the  largest  of  earth's  cemeteries — "  shall  give  up  its 
dead,"  and  death  shall  be  no  more  for  the  just.    This 

i^St.  John  V.  28. 
67 


From  the  Sepulchre  to  the  Throne 

blessed  hope  is  a  source  of  strength,  it  is  "  the  power  of 
the  Resurrection  "  which  brings  home  to  us  our  responsi- 
bihties.  Since  we  shall  all  rise  again  to  confront  the  deeds 
done  in  the  flesh,  it  behoves  us  to  walk  circumspectly.  It 
is  this  hope  of  the  resurrection  of  man  which  explains  the 
mystery  of  the  inequalities  of  human  lives,  of  suffering,  of 
injustice,  and  of  death.  In  the  life  to  come,  there  will  be 
ample  compensation  for  all  earth's  tribulations.  There- 
fore, we  can  at  the  hour  of  death  make  the  sacrifice  of  our 
lives,  knowing  that  since  our  Redeemer  ever  lives,  we  too, 
clothed  again  in  the  flesh,  shall  rise  to  a  life  of  immortality 
and  enter  into  the  joy  of  our  Lord. 


SUMMARY  OF   MEDITATION 

First  Prelude. — Take  up  your  stand  near  the  empty 
sepulchre  of  Jesus.  Within,  seated  upon  a  stone,  is  the  Angel 
of  the  Resurrection.     His  presence  lights  up  the  tomb. 

Second  Prelude. — Ask  that  you  may  learn  the  consoling 
lessons  which  the  empty  sepulchre  conveys. 

First  Point. — "  There  was  a  garden."     Note  the  contrasts : 
In  Eden  there  were  no  tombs,  in  this  garden  one  new 

sepulchre. 
In  Eden,  Eve  ruined  the  human  race  ;  here  Jesus  sealed 

the  work  of  Redemption. 
In  the  paradise  of  pleasures,  a  woman  conveyed  news  of 
the  fall  of  man  ;  here  a  woman  announces  the  joy- 
ful news  that  the  reparation  is  completed. 
In  the  first  garden  Death  triumphed  ;  in  Joseph's  garden, 
he  was  overthrown.     Death  is  but  the  condition 
of  a  newer  and  more  perfect  life. 
In  Joseph's  garden,  the  work  begun  in  Gethsemani  was 
completed. 
Second  Point. — A  sepulchre  in  a  garden.     Note  that  it  was  : 
I.     A    new    sepulchre— made    for    Man,   used    by    the 
Man-God. 

68 


"  Sitting  over  against  the  Sepulchre " 

2.  A  sepulchre,  and  the  only  one  tenanted  by  a  Sinless 

Being. 

3.  A  borrowed  tomb.     Jesus  needed  no  other,  nor  do 

we  in  reality. 

4.  A  hallowed  grave,  watched  over  by  angels. 

5.  An   empty   grave,   as   one   day  all  graves  will  be 

tenantless. 
Colloquy. — Thank  our  Blessed  Lord  for  having  gained  the 
victory  over  Death  for  you.  Ask  that  you  may  accept  death 
with  resignation  and  even  joy.  Pray  for  a  firm  hope  in  the 
resurrection — one  that  will  strengthen  you  in  your  hour  of 
trial  and  convince  you  that,  however  trials  may  overwhelm 
you  here  in  the  arena  of  life,  still — 

**  All  is  right  that  seems  most  wrong. 
If  it  be  His  sweet  Will." 


69 


VI 
THE    RESURRECTION    OF   JESUS 

"  The  third  day,  He  rose  again  from  the  dead." 
"  Haec   dies,    quam   fecit   Dominus,    exultemus   et  laetemur  in 
ea.     Alleluia." 

THE  Evangelists  give  neither  details  nor  descrip- 
tion of  our  Lord's  rising  from  the  grave.  St.  Mark 
says  simply  that  Jesus,  "  rising  early  the  first  day 
of  the  week,"  appeared  to  Mary  Magdalene.  This  is  the 
only  reference  to  the  time  of  our  Lord's  Resurrection. 
The  exact  hour  when  it  took  place  is  not  specified. 
St.  Luke's  words  confirmed  St.  Mark's,  when  he  tells 
that  when  the  ministering  women  "  came  to  the  sepulchre 
— bringing  the  spices  which  they  had  prepared  " — "  on 
the  first  day  of  the  week  very  early  in  the  morning,  they 
found  not  the  body  of  the  Lord  Jesus " — the  tomb 
was  already  empty.  St.  Matthew  announces  the  fact  by 
giving  the  angel's  testimony :  "  He  is  not  here ;  He  is 
risen,  as  He  said." 

Still,  if  prayerfully  and  reverently  we  examine  the  words 
of  the  sacred  Gospels  and  the  prodigies  which  accompanied 
or  followed  the  Resurrection  of  Jesus,  we  may,  to  a  certain 
extent,  penetrate  the  veil  and,  by  grasping  the  inner  mean- 
ing of  these  revealed  truths,  nourish  our  souls  and  thus 
advance  in  virtue.  Just  as  the  exquisite  beauties  of  Nature 
are  revealed  by  a  powerful  microscope,  so  the  clear  eye  of 
faith,  aided  by  the  Holy  Spirit,  fathoms  something  of  those 
wondrous  spiritual  truths  which  eternity  alone  will  reveal 
in  all  their  fulness.     Origen,  in  his  Epistle  to  the  Romans 

70 


The  Resurrection  of  Jesus 

(ch.  1.),  tells  us  that  nothing  "  is  empty  or  insignificant  with 
God,"  and  St.  Irenaeus  says  :  "  The  sacred  Scriptures 
contain  nothing  that  is  useless  "  (Op.  iv.  21).  So  we  will 
consider  every  detail  given  in  the  Gospel  narratives,  that 
we  may  be  able  to  form  at  least  some  faint  conception  of 
the  grand  events  which  took  place  on  that  "  first  day  of  the 
week  "  when,  by  rising  from  the  tomb,  Jesus  conquered 
death  and  sealed  the  charter  of  man's  redemption. 

"  The  third  day  He  rose  again."  Fittingly  does  the 
Church  chant  her  joyful  Alleluias,  and  acclaiming  this 
glorious  first  day  of  the  week  as  the  day,  as  the  one  which 
the  Lord  hath  made  par  excellence,  exhort  her  children  to 
rejoice  and  be  glad  in  celebrating  it.  It  was  a  great  day 
which  witnessed  the  Creation,  so  great  that  "  the  morning 
stars  praised  God  together,  and  all  the  sons  of  God  made  a 
joyful  melody."  ^  It  was  a  great  day  when  the  Incarnate 
Son  of  God  came  into  this  world,  and  the  Eternal  Father 
commanded  all  the  angels  to  worship  Him,  but  greater 
still  was  that  "  first  day  of  the  week,"  when  our  Redeemer 
wrought  His  crowning  miracle  and  the  Gospel  history 
reached  its  climax,  since  He  was  thus  proved  to  be  the 
Messias.  Upon  this  doctrine,  as  upon  a  sure  foundation, 
the  Gospel  of  Christ  rests.  It  was  this  truth  which  the 
Apostles  went  forth  to  teach — ^they  were  the  living  wit- 
nesses to  the  Resurrection. 

Thus  we  find  St.  Paul  telling  the  Corinthians,  "  If  Christ 
be  not  risen  again  your  faith  is  vain,  for  you  are  yet  in  your 
sins."  2  But  He  has  risen.  "  Thanks  be  to  God  for  this 
unspeakable  gift,"  for  the  certainty  of  the  Resurrection 
of  Jesus,  which  contains  in  itself  the  promise  and  gage  of 
our  own  resurrection  from  the  dead.  Each  Christian  can 
now  make  his  own  the  triumphant  challenge  of  Holy  Job, 
as,  in  a  prophetic  vision,  he  looked  down  the  vista  of  long 
ages  to  this  glorious  first  day — "  I  know  that  my  Redeemer 
liveth,  and  in  the  last  day  I  shall  rise  out  of  the  earth  and 

1  Job  xxxviii.  7.  2  j  Cor.  xv.  17. 

71 


From  the  Sepulchre  to  the  Throne 

I  shall  be  clothed  again  with  my  skin,  and  in  my  flesh  I 
shall  see  my  God.  Whom  I  myself  shall  see,  and  my  eyes 
shall  behold,  and  not  another  :  This  my  hope  is  laid  up  in 
my  bosom."  ^ 

Having  touched  upon  the  importance  of  the  Resurrection, 
which  is  the  fundamental  article  of  our  Creed,  we  will  now 
consider  some  of  the  circumstances  of  this  glorious  mystery. 
We  know  that  Jesus  "  gave  up  the  ghost  "  on  Good  Friday 
at  three  o'clock.  While  the  faithful  friends  and  disciples 
of  our  Lord  wept  for  Him,  while  His  bitter  enemies  rejoiced 
over  His  death,  whither  did  His  Holy  Soul  take  its  flight  ? 
To  Hades,  where  the  souls  of  the  just  were  awaiting  the 
hour  of  His  Resurrection,  which  was  destined  to  be  that 
of  their  complete  redemption.  St.  Peter  states  this  ex- 
plicitly when,  in  his  first  Epistle,  he  says  :  "  Christ  also 
died  once  for  our  sins,  the  just  for  the  unjust,  that  He 
might  offer  us  to  God,  being  put  to  death  indeed  in  the 
flesh  but  enlivened  in  the  spirit,  in  which  also  coming,  He 
preached  to  those  spirits  that  were  in  prison."  ^ 

Throughout  long  ages  some  of  these  holy  souls  had 
waited  and  prayed  for  His  coming.  We  cannot  realise 
the  intensity  of  their  yearning  for  their  Redeemer.  Freed 
from  the  burden  and  distractions  of  the  flesh,  their  souls 
gravitated  more  and  more  towards  their  God,  in  proportion 
as  their  purity  increased.  Full  of  faith  and  hope,  they 
waited  and  prayed  :  "  How  long,  O  Lord,  how  long  ?  " 
**  O,  that  Thou  wouldst  rend  the  Heavens  and  come  down  !  " 
"  As  the  hart  panteth  after  the  fountains  of  water,  so  my 
soul  panteth  after  Thee,  O  God.  My  soul  hath  panted 
after  the  strong  living  God."  ^  Thus  the  prayers  and  plain- 
tive longings  of  holy  Abel,  of  Adam  and  Eve,  of  countless 
patriarchs,  prophets,  kings,  and  devout  souls  had  pierced 
the  Heavens.  Of  all  who  had  died  in  the  friendship  of  God, 
not  one  had,  as  yet,  entered  Heaven.  It  was  only  when 
Jesus  had  "  overcome  the  sharpness  of  death"  and  risen 

1  Job  xix.  25.  »  I  Pet.  hi.  18.  '  Ps.  xli.  2. 

72 


The   Resurrection  of  Jesus 

gloriously  on  the  third  day  that  He  could  "  open  the  king- 
dom of  Heaven  to  all  believers." 

On  Good  Friday,  by  dying  on  the  tree  of  shame.  He 
conquered  death.  From  that  wounded  Body,  the  Soul  of 
Jesus  went  forth,  glorious  and  impassible  to  the  prison 
of  Hades,  and  the  presence  of  "  the  strong,  living  God," 
transformed  those  sombre  regions  into  a  blessed  Paradise. 
The  glorious  vision  of  the  Redeemer  suddenly  lit  up  the 
darkness  of  Hades  with  His  Divine  Majesty.  What  an 
ecstasy  of  bliss  inundated  those  holy  souls  !  Some,  like 
those  who  perished  in  the  Deluge,  had  provoked  God  to 
anger  by  their  incredulity  when  "  the  patience  of  God  was 
waiting  in  the  days  of  Noe  " — waiting  in  vain  for  men's 
repentance.  They  "  had  corrupted  their  ways,"  and  God 
overwhelmed  them  with  the  waters  of  the  Flood,  that  He 
might  bring  before  them  the  grievousness  of  their  sins, 
lead  them  to  turn  to  Him  and  save  them  hereafter.  When 
Jesus  entered  Hades,  these  souls,  purified  by  contrition 
and  long  ages  of  waiting,  adored  their  Redeemer.  Some, 
like  holy  Job,  had  served  God  faithfully  while  on  earth, 
and  when  the  long-expected  Saviour  came  to  visit  them  in 
their  captivity,  they  could  look  forward  to  speedily  receiv- 
ing the  reward  of  the  just. 

The  presence  of  Jesus  filled  them  with  rapture  :  they 
adored  and  thanked  Him  with  all  the  powers  of  their  souls. 
Their  long,  long  probation  was  over  ;  "  the  strong  living 
God  "  had  come  to  take  them  unto  Himself.  Oh,  the  joy 
of  that  moment !  Some  day  we  hope  to  share  their  happi- 
ness. We  look  forward  to  that  moment  when,  having 
expiated  our  sins  in  Purgatory  and  thus  purified  our  souls, 
shall  we  be  summoned  from  the  flames  of  the  lower  world  to 
"  see  the  King  in  His  beauty,"  to  dwell  with  Him  for  ever 
in  the  contemplation  of  the  Beatific  Vision.  Then — and 
then  only — shall  we  enter  fully  into  the  sentiments  of  those 
captive  waiting  souls — those  ''  prisoners  of  hope."  As 
our  thoughts  dwell  on  these  mysteries  and  joys  of  "  the 

73 


From  the  Sepulchre  to  the  Throne 

world  to  come,"  how  the  things  of  earth  shrink  into  insigni- 
ficance !  How  Httle  it  really  matters  what  place  we  occupy 
here  below,  provided  we  serve  our  God  faithfully,  so  that 
nothing  be  wanting  to  us  in  any  grace,  and  we  be 
found  "waiting  for  the  manifestation  of  our  Lord  Jesus 
Christ."  1 

We  may  accept  the  ancient  tradition,  which  tells  us  that 
our  Lord  remained  in  Hades  until  the  moment  appointed 
for  His  Resurrection.  There  He  revealed  His  Divine 
Power  and  authority  and  preached  the  Gospel,  as  He  had 
done  on  earth.  Some,  like  St.  Joseph,  holy  Simeon,  Anna 
the  prophetess,  and  St.  John  the  Baptist,  had  seen  Him 
in  the  flesh.  How  they  rejoiced  that  His  work  was  ac- 
complished !  They  now  understood  what  had  been  so 
obscure  before.  Moses  saw  the  Deliverer,  raised  up  by 
God,  whom  he  had  predicted  and  of  whom  he  was  the  type. 
Isaias,  the  martyred  prophet  of  the  Passion,  at  length  saw 
"  this  beautiful  One  in  His  robe,  walking  in  the  greatness 
of  His  strength."  ^  At  last  He  had  come  speaking  justice — 
a  defender  to  save. 

All  these  true  servants  of  God  had  been  conquered  by 
death,  and  it  was  fitting  that  when  Jesus  had  vanquished 
this  tyrant.  He  should  spoil  him  of  his  victims.  Yes,  even 
in  hell,  the  Redeemer's  power  was  felt.  If  the  devils  had 
not  known  before  for  certain  that  Jesus  was  the  Incarnate 
Son  of  God,  they  knew  it  after.  "  He  gave  up  the  ghost." 
Then  they  saw  that,  in  urging  on  the  Jews  to  compass  the 
death  of  Jesus,  they  had  been  working  for  their  own  final 
defeat.  In  their  fiery  prison  they  were  forced  to  render 
homage  to  the  Name  of  Jesus,  for  because  "  He  humbled 
Himself,  becoming  obedient  unto  death,  even  the  death 
of  the  cross  .  .  .  God  also  hath  exalted  Him  and  given 
Him  a  name  which  is  above  all  other  names."  ^ 

While  Jesus  was  receiving  the  homage  of  the  souls  in 
Limbo,  His  dead  Body,  swathed  in  the  linen  bands,  still 

1  I  Cor.  i.  7.  2  isa.  Ixiii.  »  Phil.  ii.  8. 

74 


The  Resurrection  of  Jesus 

lay  in  the  garden  tomb.  How  we  wish  we  could  have  gazed 
upon  those  sacred  features  and  seen  the  wounds  in  His 
hands  and  feet.  What  an  abasement  for  the  Lord  of  Life, 
the  sinless  Saviour,  to  have  yielded  to  death — the  penalty 
of  sin  !  How  we  should  have  loved  to  have  kept  our  vigil 
in  that  silent  tomb,  to  have  worshipped  our  crucified 
Saviour  in  union  with  the  choirs  of  angels.  The  Divinity 
was  enshrined  in  that  dead  Body,  and  legions  of  angels 
kept  watch  there. 

We  will  take  up  our  station  there  in  spirit  soon  after 
midnight  on  the  first  day  of  the  week.  The  guards  have 
just  been  reUeved,  for  the  third  night-watch  began  at  twelve 
o'clock.  The  silvery  rays  of  the  full  moon  light  up  the 
garden,  the  tomb,  and  the  surrounding  districts.  The 
cross  on  Calvary  stands  out  against  the  heavens,  a  shimmer- 
ing light  is  reflected  from  the  gilded  roof  and  pinnacle  of 
the  House  of  the  Lord.  All  Nature  is  hushed.  In  the 
garden  where  the  King  of  Kings  lies  buried  at  this  mid- 
night hour — 

"  No  other  sound  is  heard 
But  the  dull  measured  tread  of  sentinels. 
Who  with  slow,  sullen  steps  pass  and  repass 
The  silent  tomb,  chafing  that  such  a  task 
By  Gentile  scorn  to  Jewish  prejudice 
Had  been  assigned.     Then  ever  and  anon 
Strange  terror  seizes." 

The  watch-fire  bums  brightly,  and  close  by  it  the  soldiers 
who  have  just  been  relieved  are  sleeping  soundly,  wrapped 
in  their  large  cloaks.  The  Royal  Sepulchre  is  well  guarded. 
Our  Saviour,  when  dead,  is  numbered  with  the  rich.  It 
was  thus  that  Isaias  had  seen  it  in  prophetic  vision,  when 
he  wrote  :  "He  shall  give  the  ungodly  for  His  burial  and 
the  rich  for  His  death,  because  He  hath  done  no  iniquity." 
The  soldiers — spear  in  hand — keep  guard ;  the  stone  which 
closes  the  entrance  to  the  sepulchre  is  not  only  sealed  but 

75 


From    the  Sepulchre  to  the  Throne 

cramped  to  the  live  rock  with  iron  bands.^  The  "  un- 
godly "  keep  watch  at  the  tomb,  for  it  is  situated  in  a 
private  garden,  so  the  chief  priests  have  no  power  to  send 
their  Temple  guards  to  fulfil  this  office.  As  Jew  and 
Gentile  gathered  round  the  manger  when  the  Christ  came 
into  the  world,  so  now  they  gather  round  His  Cross  and 
unite  in  burying  Him  with  royal  honours,  since  the  Roman 
guard  was  sent  at  the  request  of  the  chief  priests. 

But  the  solemn  moment  of  the  glorious  Resurrection 
of  our  Lord  is  at  hand.  We  know  that  it  took  place  during 
the  third  Roman  night-watch,  during  those  hours  "  when 
deep  sleep  is  wont  to  hold  men."  At  the  appointed  moment, 
Jesus  came  forth  glorious  from  the  sepulchre,  unseen  by 
the  soldiers  who  paced  up  and  down  before  the  tomb. 
According  to  an  ancient  tradition,  Jesus  came  from  Hades 
accompanied  by  the  multitudes  of  holy  souls  and  the 
angeUc  legions.  Accepting  this  traditiion,  we  may  con- 
jecture that  our  Lord,  before  He  raised  His  Sacred  Body 
to  life  again,  allowed  these  saints  of  the  Old  Testament  to 
contemplate  His  dead  Body  torn  with  scourges  and  His 
hands  and  feet  pierced  by  the  cruel  nails.  Then  they 
realised,  as  never  before,  the  evil  of  sin.  They  learned 
how  Jesus  had  loved  them,  and  what  He  had  endured  for 
their  Redemption. 

Let  us  pause  and  reverently  contemplate  the  wondrous 
scene.  Thousands  of  holy  souls,  legions  of  angels  are 
present  in  the  narrow  limits  of  that  sepulchre.  Matter 
offers  no  obstacle  to  them.  They  throng  around,  and  per- 
ceiving the  dead  Body  of  the  Redeemer,  they  offer  their 
adorations  to  the  Divinity  enshrined  therein.  The  soul  of 
Jesus  is  separated  from  His  Body — as  one  day  our  souls 
will  be — preparing  to  raise  It  by  His  Almighty  Power  to 
enter  It  and  again  endow  It  with  Ufe,  to  confer  upon  It 

^  St.  Bede,  who  visited  Jerusalem  in  the  seventh  century,  states 
that  he  saw  the  holes  in  the  rock  in  which  the  iron  bands  had  been 
inserted. 

76 


The   Resurrection  of  Jesus 

the  qualities  of  a  glorious  body — subtlety,  agility,  bright- 
ness, and  impassibility — qualities  which,  in  virtue  of  His 
Resurrection,  will  be  granted  to  the  bodies  of  the  elect  at 
the  day  of  judgment.  He  is  about  to  fulfil  His  many 
solemn  promises.  When  challenged  by  His  enemies  as 
to  the  source  of  His  authority,  He  had  said :  "  Destroy 
this  temple,  and  in  three  days  I  will  raise  it  up,"  but  St. 
John  adds  :  "He  spoke  of  the  temple  of  His  body."  ^ 
Referring  to  His  life,  Jesus  had  also  said  :  "No  man 
taketh  it  from  Me,  but  I  lay  it  down  of  Myself,  and  I  have 
power  to  lay  it  down,  and  I  have  power  to  take  it  up."  ^ 

The  supreme  moment  has  come  to  fulfil  these  promises. 
In  an  instant,  hke  a  flash  of  Hghtning,  Jesus'  soul  enters 
His  inanimate  Body  and  raises  it  to  a  glorious  life. 

"  Venite  adoremus." 

Even  "  the  earth  trembles  at  the  presence  of  the  Lord," 
when  "it  is  enlightened  with  His  Glory."  ^  If  the  guards 
"  became  as  dead  men  "  when  in  presence  of  the  angel, 
"  whose  countenance  was  as  lightning,  and  his  raiment  as 
snow,"  what  must  have  been  the  awe  and  reverent  adora- 
tion of  the  holy  souls  and  the  heavenly  choirs  ?  How  they 
abased  themselves  before  the  glorified  Risen  Saviour ! 
If,  as  St.  Jerome  tells  us,  even  during  our  Lord's  life  on 
earth  "  certainly  a  flame  of  fire  and  starry  brightness 
flashed  from  His  eyes  and  the  majesty  of  God  shone  in  His 
face,"  if  the  Roman  cohort,  overcome  by  His  majestic 
mien  in  the  garden  of  Gethsemani  "  went  backward  and 
fell  to  the  ground,"  *  what  must  have  been  the  impression 
produced  by  the  sight  of  the  glorified  Humanity  ? 

Can  we  form  any  conception  of  the  rapture  experienced 
by  the  angeUc  and  human  spectators  who  were  present 
when  Jesus  rose  ?  No,  for  "  eye  hath  not  seen,  nor  ear 
heard,  neither  hath  it  entered  into  the  heart  of  man,  what 

1  St.  John  ii.  19.  2  /^j^.,  x.  18. 

'  Ps.  cxiv.  7.  *  St.  John  xviii.  6. 

77 


From  the  Sepulchre  to  the  Throne 

things  God  hath  prepared  for  them  that  love  Him,"  ^  and 
included  in  these  "  things,"  and  the  greatest  of  them,  is 
the  vision  of  Jesus  glorified. 

To  attempt  to  depict  that  wondrous  scene  which  took 
place  in  the  sepulchre  when  our  Redeemer  rose  would  be 
to  "  rush  in  "  like  fools  "  where  angels  fear  to  tread."  Yet 
since,  as  St.  Paul  goes  on  to  say,  **  To  us  God  hath  revealed 
them  by  His  Spirit,"  we  may  turn  to  the  inspired  word  of 
God  and  there  find,  in  our  human  language,  some  descrip- 
tion of  the  Son  of  God  in  His  glorified  Humanity.  Thus, 
when  Jesus  was  transfigured  upon  Mount  Thabor,  we  read 
that  "  His  face  did  shine  as  the  sun  "  and  "  His  garments 
became  white  as  snow  and  glittering."  ^  St.  John  has  given 
us  a  description  of  the  Son  of  God  as  He  appeared  to  him 
in  a  vision  :  "I  was  in  the  spirit  on  the  Lord's  day,  .  .  . 
and  I  saw  one  like  to  the  Son  of  Man,  clothed  with  a  garment 
down  to  the  feet  and  girt  about  the  paps  with  a  golden 
girdle.  And  His  head  and  His  hairs  were  white,  as  white 
wool,  and  as  snow,  and  His  eyes  were  as  a  flame  of  fire. 
And  His  feet  like  unto  fine  brass  as  in  a  burning  furnace, 
and  His  voice  as  the  sound  of  many  waters.  .  .  .  His  face 
was  as  the  sun  shineth  in  His  power.  And  when  I  had  seen 
Him,  I  fell  at  His  feet  as  dead.  And  He  laid  His  hand  upon 
me,  saying  :  *  Fear  not.  I  am  the  first  and  the  last,  and 
alive  and  was  dead,  and  behold  I  am  living  for  ever  and  ever, 
and  have  the  keys  of  death  and  of  hell. '  "  ^  In  another  vision 
in  which  St.  John  saw  our  Lord  overcoming  the  beast,  he 
thus  describes  His  appearance  :  "  I  saw  heaven  opened  and 
behold  a  white  horse,  and  He  that  sat  upon  was  called 
faithful  and  true.  .  .  .  His  eyes  were  as  a  flame  of  fire,  and 
on  His  head  many  diadems  .  .  .  and  He  was  clothed 
with  a  garment  sprinkled  with  blood,  and  His  name  is 
called  The  Word  of  God.   .   .   .  And  He  hath  on  His  gar- 

1  I  Cor.  ii.  9. 

2  St.  Matt.  xvii.  ;  St.  Mark  ix.  ;  St.  Luke  ix. 
»  Apoc.  i.  10  et  seq. 

78 


The  Resurrection  of  Jesus 

ment  and  on  His  thigh  written :  King  of  Kings  and  Lord 
OF  Lords."  ^ 

On  this  glorious  "  first  day  of  the  week  "  that  hallowed 
sepulchre,  like  the  heavenly  Jerusalem,  has  "  no  need  of 
the  sun  or  of  the  moon  to  shine  in  it "  and  dissipate  the 
darkness,  "  for  the  glory  of  God  hath  enlightened  it,  and 
the  Lamb  is  the  lamp  thereof."  ^  There  the  first  fruits  of 
men  and  angels'  homage  to  the  Risen  Saviour  are  offered, 
and  we  may  catch  the  faint  echoes  of  their  jubilant  hymn 
of  praise.  We  may  hear  **  the  voice  of  many  angels,"  .  .  . 
and  the  number  of  them  is  "  thousands  of  thousands,  say- 
ing with  a  loud  voice  :  "  The  Lamb  that  was  slain  is  worthy 
to  receive  power,  and  divinity,  and  wisdom,  and  strength, 
and  honour  and  glory  and  benediction."  Then  the  vast 
multitude  of  the  redeemed  continue  the  joyous  canticle  : 
"  Thou  art  worthy,  O  Lord  .  .  .  because  Thou  wast  slain, 
and  hast  redeemed  us  to  God  in  Thy  Blood,  out  of  every 
tribe,  and  tongue,  and  people,  and  nation."  And  now 
are  heard  all  saying :  "To  the  Lamb,  benediction,  and 
honour  and  glory  and  power  for  ever  and  ever."  ^ 

We  will  unite  our  voices  with  those  of  the  angels  and 
holy  souls,  thanking  Him  for  His  glorious  Resurrection, 
which  is  the  pledge  of  our  own.  We  will  give  Him  thanks, 
too,  for  His  great  glory  and  for  the  blessed  hope  of  seeing 
Him  "  as  He  is  "  when  life's  pilgrimage  shall  be  ended,  for 
the  hope  of  gazing  upon  our  Risen  Saviour  in  His  glorified 
Humanity,  for  the  consolation  of  seeing  those  whom  we 
have  loved  and  lost,  raised  by  the  power  of  God  to  a  new 
Ufe,  when  their  corruptible  bodies  shall  have  put  on  in- 
corruption  and  their  mortal  frame  will  be  invested  with 
immortality.  For  all  who  *'  sleep  in  Jesus,"  **  death  is 
swallowed  up  in  victory."  Thanks  be  to  our  Redeemer 
for  this  proof  of  His  infinite  love. 

The  angels  worship  their  Lord,  they  praise  the  Son  of  God 
for  having  sealed  the  work  of  Redemption.     Now  their 

^  Apoc.  xix.,  passim.  *  Ibid.,  xxi.  ^  Ibid.,  v.,  passim. 

79 


From  the  Sepulchre  to  the  Throne 

intense  longing  "  to  look  into  "  the  mysteries  of  man's 
Redemption  is  partially  satisfied.  The  manifold  wisdom 
of  God  "  is  made  known  to  the  principalities  and  the 
powers  in  the  heavenly  places,  according  to  the  eternal 
purpose  which  He  made  in  Christ  Jesus  our  Lord."  ^ 
Now  they  know  why  they  were  not  allowed  to  strike 
down  those  who  insulted  their  King,  even  as  the  angel 
of  the  Lord  had  avenged  the  insults  offered  to  the  God 
of  Israel  by  Sennacherib,  when  the  heavenly  messenger 
was  permitted  to  slay  185,000  Assyrians.^  Those  spirits 
"  bright  and  glorious  "  who  scourged  Heliodorus  for  pro- 
faning the  Temple — so  that  *'  he  lay  speechless  and  without 
hope  of  recovering  "  until  the  priest,  Onias,  had  offered  a 
sacrifice  for  the  recovery  of  the  man  " — now  understand 
why  they  were  not  permitted  to  destroy  those  who  tortured 
the  Son  of  God.  Those  legions  were  at  hand  when  Jesus 
suffered,  but  with  the  exception  of  the  one  privileged 
spirit,  who  was  permitted  to  "  strengthen  "  Jesus  in  Geth- 
semani,  they  were  not  allowed  to  intervene  during  the  hours 
of  the  powers  of  darkness.  They  see  the  true  significance 
of  the  Temptation,  the  Agony,  and  the  Crucifixion.  All 
is  clear  to  them,  and  just  as  clearly  shall  we  see  when  we 
enter  the  portals  of  eternity,  how  in  all  the  mysterious 
ways  of  Providence  that  guided  the  course  of  our  life  on 
earth,  there  was  the  tender,  loving  hand  of  our  Heavenly 
Father  working  all  together  unto  good  for  our  eternal 
salvation.  Meanwhile,  firm  in  our  faith  in  His  Promises,  we 
can  lean  on  our  God  and  in  His  strength  go  bravely  forward. 
Jesus  our  Risen  Saviour,  our  Strong  Living  God,  has 
risen  never  to  die  again.  Let  us  rejoice  with  Him,  and  this 
Easter  joy  will  raise  us  above  the  trifles  and  bewitchments 
of  earth,  and  help  us  along  our  homeward  journey.  It 
will  strengthen  us  to  bear  the  cross  if,  like  our  Lord,  we 
look  forward  to  the  joy  that  is  set  before — to  the  blessed 
hope  of  seeing  our  Risen  Saviour  in  His  Glory. 

^  Eph.  iii.  10.  ^  See  4  Kings  xix.  35. 

80 


The  Resurrection  of  Jesus 


SUMMARY   FOR   MEDITATION 

First  Prelude. — Visit  Limbo  in  spirit,  and  contemplate  the 
Soul  of  Jesus,  consoling  these  faithful  spirits  so  long  imprisoned 
there.  Then  join  the  cortege  when  they  accompany  our  Lord 
to  the  sepulchre. 

Second  Prelude. — Pray  for  the  grace  to  enter  into  the  joy  of 
our  Lord,  to  rejoice  with  Him  and  to  look  forward  with  con- 
fidence to  the  resurrection  of  the  just. 

First  Point. — Jesus'  Holy  Soul  enters  Hades,  the  waiting 
spirits  are  overwhelmed  with  joy  on  seeing  their  promised 
Saviour.     They  worship  and  thank  Him. 

Second  Point. — The  scene  in  the  garden  after  midnight  on 
that  great  "  first  day  of  the  week."  The  dead  Body  of  Jesus 
lies  in  the  tomb,  surrounded  by  legions  of  angels.  Without, 
the  Roman  guards  keep  watch.  All  Nature  is  silent ;  deep 
sleep  holds  men. 

Third  Point.— The  moment  of  the  Resurrection.  The  Soul 
of  Jesus  enters  His  inanimate  Body  in  presence  of  the  souls 
from  Limbo  and  the  angel  hosts.  They  worship  their  Risen 
Saviour. 

Colloquy. — Pray  that,  in  your  trials  and  the  long-deferred 
realisation  of  your  hopes,  you  may  cling  to  "  the  strong, 
living  God,"  and  wait  confidently  for  Him.  Ask  earnestly 
for  the  grace  to  enter  into  the  joy  of  Jesus,  and  thus  forget 
your  light  tribulations.  Thank  Him  for  having  sealed  the 
charter  of  our  Redemption  by  His  glorious  Resurrection. 
Ask  that  you  may  rise  with  Christ  by  living  above  the  trifles 
of  earth.  Thank  Him  for  the  gifts  He  reserves  for  you,  here 
and  in  eternity. 


8i 


VII 


JESUS    APPEARS    TO   HIS    BLESSED 
MOTHER 

JESUS  had  told  His  disciples  and  Apostles  that  He 
would  rise  again  on  the  third  day  after  His  Cruci- 
fixion. This  promise  almost  always  follows  the 
predictions  of  His  Passion.  He  who  is  the  eternal  Truth 
fulfilled  His  promise  to  the  letter.  To  His  own — though 
not  to  the  Jews  in  general — Jesus  "  shewed  Himself  alive 
after  His  Passion,  by  many  proofs,  for  forty  days  appear- 
ing to  them  and  speaking  of  the  kingdom  of  God  "  ^ — 
of  the  establishing  of  His  Church  on  earth. 

Before  entering  upon  a  detailed  study  of  the  blessed 
manifestations  of  the  Risen  Saviour,  it  will  be  useful  to 
fix  our  thoughts  upon  the  whole  series  of  these  apparitions — 
to  note  (i)  their  resemblances,  (2)  contrasts,  and  (3)  adapta- 
tion to  the  circumstances  under  which  each  was  granted. 

I.  Certain  features  of  the  Manifestations  are  common  to 
all  of  them.  Thus  all  were  unexpected  as  regards  the  exact 
hour.  Probably  even  our  Lady,  who  knew  that  her  Son 
would  rise  again  on  the  third  day,  did  not  know  the  hour. 
If  our  Lord  promised  to  see  His  disciples  in  Galilee,  He  did 
not  specify  the  time.  Mary  Magdalene  and  her  companions, 
the  Apostles  and  disciples,  were  not  expecting  to  see  their 
Lord.  His  appearance  was  always  sudden,  no  sign  of  His 
coming  was  given — He  simply  "  stood  in  their  midst." 
"  Jesus  came,"  they  knew  not  whence,  when,  or  how.    He 

1  Acts  i.  3. 
82 


Jesus  appears  to  His  Blessed  Mother 

vanished  from  their  sight,  and  they  knew  not  when  to  expect 
Him  again.  This  showed  that  our  Lord's  Body  had  changed 
Its  state  although  It  was  His  own  real  Body,  and  they  re- 
cognised It  as  such.  It  had  not  the  grossness  and  density 
of  matter,  nevertheless,  they  could  touch  and  handle  It. 
"  As  the  soul  assumes  the  form  of  its  ideas,  so  the  Body  of 
Jesus  assumes  the  form  which  best  becomes  It,  without 
interfering  with  the  essentials  of  Its  nature  and  identity."  ^ 

Hence  Jesus  could  and  did  assume  "  another  shape  " 
when  He  pleased.  He  manifested  Himself  to  St.  Mary 
Magdalene,  who  took  Him  for  a  gardener.  To  the  pilgrims 
of  Emmaus,  He  showed  Himself  as  a  pilgrim.  When  He 
stood  on  the  seashore  "  the  disciples  knew  not  that  it  was 
Jesus."  2  at  first.  Of  several  apparitions  we  are  told  that 
the  disciples'  eyes  were  holden,  as  though  Jesus  did  not 
mean  them  to  realise  His  Presence  at  once.  We  notice 
also  that  every  manifestation  reveals  the  same  loving 
condescension  on  the  part  of  our  Lord.  He  invited  His 
Apostles  to  assure  themselves  that  it  was  really  He  Himself 
by  handUng  His  hands  and  feet  :  He  ate  in  their  presence. 
He  strove  to  aUay  their  fears. 

If  we  look  at  the  effects  of  these  manifestations,  we  note 
that  every  apparition  brought  a  conviction  that  Jesus  was 
indeed  risen,  together  with  fullness  of  peace  and  j  oy.  "  Then 
the  disciples  were  glad  when  they  saw  the  Lord  "  might 
fittingly  close  the  narration  of  each  manifestation. 

2.  Fixing  our  thoughts  on  the  contrasts  exhibited  in  the 
series  of  manifestations,  we  notice  several.  Jesus  manifested 
Himself  in  Judea  and  in  Galilee,  in  the  city  of  Jerusalem 
and  in  the  country,  in  a  dwelling  and  in  the  open  air,  by 
the  seashore  and  in  a  garden.  He  showed  Himself  to 
individuals — to  Mary  His  Mother,  St.  Mary  Magdalene, 
Peter,  and  James — to  assemblies,  as  when  He  appeared  in 
the  Cenacle  and  on  the  mountain  in  Galilee.  He  visited 
the  pastors  and  their  flock,  now  united,  now  separated. 
1  Pdre  Didon.  ^  gt.  John  xxi.  4. 

83 


From  the  Sepulchre  to  the  Throne 

He  appeared  before  His  Ascension  and  also  twice  after — ^to 
St.  Stephen  and  to  Saul  of  Tarsus.  Finally  He  manifested 
Himself  to  purity  and  fidelity  in  the  person  of  His  blessed 
Mother  ;  to  penitence  and  fidelity  when  he  showed  Himself 
to  Mary  Magdalene ;  to  penitence  and  love  when  He  ap- 
peared to  Simon  Peter  ;  to  incredulity  when  He  showed 
Himself  to  St.  Thomas. 

3.  Turning  to  another  facet  of  the  manifestations,  we 
cannot  fail  to  see  how  Jesus  adapted  Himself  and  timed 
His  visit  to  the  mental  state  of  those  to  whom  He  mani- 
fested Himself.  If  His  disciples  took  Him  to  be  a  disem- 
bodied spirit,  Jesus  appealed  to  their  senses,  inviting  them 
to  touch  and  handle  Him,  speaking  first  to  calm  their  fears 
by  the  sound  of  His  familiar  voice.  He  reminded  His 
disciples  of  what  He  had  previously  told  them,  and  when 
the  disciples  of  Emmaus  were  troubled  and  perplexed,  He 
explained  the  problems,  which  seemed  so  inexplicable, 
before  revealing  His  Identity.  To  the  ministering,  sorrow- 
ing women.  His  salutation  was,  "All  Hail  " — "  Rejoice"  ; 
to  the  troubled  Apostles  He  gave  peace,  as  the  prelude  to 
the  Easter  springtide  of  joy  which  was  to  follow. 

We  will  now  treat  of  the  various  Apparitions  of  our 
Lord,  and,  according  to  an  old  Catholic  tradition  mentioned 
by  St.  Ambrose  in  the  fourth  century  and  referred  to  by 
later  writers,  the  first  manifestation  of  the  Risen  Saviour 
was  made  to  His  Blessed  Mother.^     "  Christians  look  upon 

1  The  inspired  record  of  the  incidents  connected  with  Christ's 
Resurrection  do  not  mention  Mary,  but  neither  do  they  pretend  to 
give  a  complete  account  of  all  that  Jesus  did  and  said.  The  Fathers 
too  are  silent  as  to  Mary's  share  in  the  joys  of  her  Son's  triumph  over 
death.  Still  St.  Ambrose  {De  Virgini,  III.  14,  P.L.  xvi.  283)  states 
expressly :  "  Mary  therefore  saw  the  Resurrection  of  the  Lord  :  She 
was  the  first  who  saw  it  and  believed.  Mary  Magdalen,  too,  saw 
it,  though  she  wavered."  George  of  Nicomedia  {Or.,  IX.,  P.G.C. 
1500)  infers  from  Mary's  share  in  our  Lord's  sufferings  that,  before 
all  others  and  more  than  all,  she  must  have  shared  in  the  triumph 
of  her  Son.     In  the  twelfth  century  an  apparition  of  the  Risen 

84 


Jesus  appears  to  His  Blessed  Mother 

the  fact  as  self-evident,  but  as  unbelievers  would  not  be 
impressed  by  it  as  a  valid  argument  for  Christianity,  no 
mention  is  made  of  it  in  the  Gospels.  The  Church  indirectly 
acknowledges  this  tradition  by  making  the  principal  Church 
of  our  Blessed  Mother — St.  Mary  Major — the  station  for 
Easter  Sunday,  and  by  granting  a  plenary  indulgence  to 
all  who  visit  it.^ 

As  devout  Catholics,  we  feel  it  could  not  have  been 
otherwise,  for  Mary  must  have  been  dearer  to  Jesus, 
naturally,  than  any  other  human  being.  She  was  His 
Mother  and  He  was  the  most  perfect  Son,  hence  He  fulfilled 
every  fihal  duty,  and  it  is  the  place  of  a  son  to  assuage  his 
mother's  grief,  when  it  hes  in  his  power.  Our  Lady  was 
immaculate,  and  therefore  dearer  spiritually  to  Jesus  than 
any  other  of  His  disciples,  for  they  had  all  sinned  in  Adam. 
Mary  alone  was  conceived  without  sin.  Again,  Mary  had 
suffered  longer  and  more  intensely  than  any  of  our  Lord's 
followers.  Her  sufferings  had  begun  with  the  Incarnation 
and  the  predicted  sword  of  sorrow  had  ever  been  suspended 
before  her  eyes,  from  the  moment  Simeon  had  told  her  she 
would  be  pierced  by  it.  Jesus  could  tell  her  more  of  His 
coming  Passion  than  He  could  to  His  disciples,  and  Mary 
knew  the  awful  details  earlier.  Of  all  who  lived  on  the 
earth,  there  was  none  so  worthy  of  Jesus'  first  visit  as  His 
Immaculate  Mother.  As  she  had  suffered  beyond  all 
others,  it  was  fitting  that  she  should  rejoice  before  they  did. 
No  Apostle  had  been  as  faithful  to  Jesus  as  the  Mother  of 
Sorrows.  When  the  chosen  band — including  St.  John — 
"  forsook  Him  and  fled,"  Mary  came  forward  to  share  in 

Saviour  to  His  Blessed  Mother  is  admitted  by  Rupert  of  Deutz 
{De  Div.  Offic,  VII.  2$,  P.L.C.  clxx.  306),  and  also  by  Eadmer 
{De  Excell.  V.  M.,  6,  P.L.  clix.  586),  St.  Bemadin  of  Siena  {Quad- 
rages,  I.,  in  Resurrection,  Sermon,  lii.  3),  St.  Ignatius  of  Loyola 
{Ex.  Sp.  I.,appar.),  Suarez  {De  My  si.  vita  Christi,  xlix.  i ),  Maldonatus 
(In  IV  Evang.  ad  xxviii.  Matt.),  &c.  .  .  .  Catholic  Encyclopedia, 
article  "  Virgin." 

^  Maas,  S.  J.,  Life  of  Christ,  p.  560. 

85 


From  the  Sepulchre  to  the  Throne 

the  humiliations  of  her  Son,  to  accompany  Him  along  the 
sorrowful  way,  to  stand  by  His  Cross  during  the  long  three 
hours'  Agony.  Therefore,  Jesus'  love  for  her  must  have 
prompted  Him  to  recompense  her  unswerving  fidelity  and 
unutterable  love  by  appearing  to  her  before  He  manifested 
Himself  to  St.  Mary  Magdalene,  who  was  the  first  to  see 
Him  of  the  disciples. 

Let  us  contemplate  our  dear  Lady — the  Mother  of  Jesus 
— waiting  for  her  Son's  visit  on  Easter  Sunday  morning.  It 
was  already  the  first  day  of  the  week,  just  after  midnight. 
Deep  sleep  held  in  its  grasp  the  friends  and  foes  of  Jesus. 
Only  a  few  ministering  women  were  awake,  preparing  their 
ointments.  We  may  presume  that  our  dear  Lady  was 
alone,  engaged  in  prayer.  Firm  in  her  faith  and  hope,  she 
awaited  the  fulfilment  of  Jesus'  promises.  She  knew  that 
the  vision  would  not  be  delayed  long,  for  that  blessed  third 
day  had  come  at  last. 

When  Tobias  went  on  his  journey  and  delayed  to  return, 
we  read  that  his  mother,  "  Anna,  sat  beside  the  way  daily, 
on  the  top  of  a  hill,  from  whence  she  might  see  him  afar  off. 
And  while  she  watched  his  coming  from  that  place,  she  saw 
him  afar  off,  and  presently  perceived  it  was  her  son  com- 
ing." ^  Then  Tobias  also  went  out  to  meet  him  "  and  re- 
ceiving him  kissed  him,  as  did  also  his  wife,  and  they  began 
to  weep  for  joy."  Here  we  have  a  touching  picture  of  a 
mother's  love.  But  what  must  have  been  the  love  and 
longing  desire  of  Mary  to  see  her  Divine  Son  !  The  billows 
of  affliction  had  rolled  over  Mary's  pure  soul,  but  "  Many 
waters  cannot  quench  charity,  neither  can  the  floods 
drown  it."  ^ 

No  human  words  can  describe  the  longing  of  that  pure 
soul  to  see  her  Risen  Saviour,  of  that  perfect  Mother  to 
welcome  her  Divine  Son  back  from  the  Kingdom  of  Death. 
She  could  make  the  Psalmist's  words  her  own.  How  often 
had  she  heard  these  sacred  psalms  chanted  in  the  Courts 
1  Tobias  xi.  ^  Ps.  viii.  7. 

86 


Jesus  appears  to  His  Blessed  Mother 

of  the  Lord,  by  the  sons  of  the  Levites !  She  knew  the 
Canticle  of  Canticles,  and  during  this  vigil  surely  the  inspired 
words  came  to  her  mind  :  '*  Till  the  day  break  and  the 
shadows  retire,  return,  My  Beloved. "  ^  "  My  heart  hath  said 
to  Thee  :  My  face  hath  sought  Thee ;  Thy  face,  O  Lord,  will 
I  seek.  "2  "  Thou  that  dwellest  in  the  gardens,  make  me  hear 
Thy  voice."  ^  "As  the  hart  panteth  after  the  fountains 
of  waters,  so  my  soul  panteth  after  Thee,  O  God,  My  soul 
hath  thirsted  after  the  strong,  living  God."  *  "  Cause  me 
to  hear  Thy  mercy  in  the  morning."  Mary  knew  that  God 
would  not  suffer  His  Holy  One  to  see  corruption,  that  Jesus 
would  soon  fill  her  with  the  joy  of  His  countenance.  Yet 
content  to  wait  patiently  for  the  appointed  moment,  our 
Immaculate  Mother  could  say  :  "As  for  me,  my  prayer  is 
to  Thee,  O  Lord,  for  the  time  of  Thy  good  pleasure,  O 
God."  5 

As  the  moments  of  her  lonely  vigil  passed,  we  may  pre- 
sume that,  like  the  Psalmist,  the  Virgin  Mother  of  Jesus 
could  say :  "  I  remember  the  days  of  old,  I  meditated  on 
all  Thy  works.  I  stretched  forth  my  hands  to  Thee,  my 
soul  is  as  earth  without  water  unto  Thee."  ® 

How  much  there  was  to  recall  concerning  the  works  of 
Jesus  !  There  was  that  solemn  midnight  hour  when,  while 
she  was  pra5dng  for  the  speedy  Advent  of  the  Messias,  her 
room  was  suddenly  illumined  by  the  presence  of  Gabriel, 
who  came  to  ask  her  to  be  the  Mother  of  the  Redeemer  of 
Israel.  Mary  could  look  back  to  the  joys  of  the  Divine 
Maternity,  to  the  peaceful  days  in  the  hamlet  of  Nazareth, 
where  her  Child  "  advanced  in  wisdom  and  age  and  grace 
with  God  and  man."  '  What  stupendous  miracles  Jesus 
had  worked  during  His  Pubhc  Life  ;  one  of  the  greatest — 
the  raising  of  Lazarus — had  been  the  proximate  cause  of 
His  Death.    But  God  has  so  willed  it.     Thinking  over  the 

^  Cantic.  ii.  17.  2  pg,  xxvi.  8.  ^  Cantic.  viii.  13. 

*  Ps.  xli.  I.  ^  Ps.  Ixviii.  14. 

'  Ps.  cxlii.  5.  '  St.  Luke  ii.  52. 

87 


From  the  Sepulchre  to  the  Throne 

awful  details  of  the  Passion,  Mary  uttered  her  customary 
prayer,  that  which  expressed  the  abiding  disposition  of  her 
soul :   "  Be  it  unto  me  according  to  Thy  Word." 

Now  her  Jesus  is  in  Limbo  ;  there  He  consoles  the 
saints  that  have  left  this  world.  The  Mother  of  God  is 
glad  for  their  sakes.  Soon  He  will  come  to  her  :  she  i^ 
content  to  wait  for  the  time  of  His  good  pleasure,  and 
even  while  she  repeats  her  Fiat  mihi  secundum  verbum 
Tuum,  lo.  He  stands  before  her.     Venite  adoremus  ^  .  .  . 

"  And  when  they  had  adored  God  and  given  Him 
thanks,  they  sat  down  together."  With  all  reverence, 
may  we  not  presume  that  something  like  this  happened 
when  Jesus,  the  Conqueror  of  Death  and  Hell,  stood  face 
to  face,  in  His  Risen  Humanity,  with  His  loved  Mother. 
How  much  they  had  to  say,  how  much  was  understood 
without  poor  inadequate  human  words.  The  Mother 
adored  her  Son  and  her  God.  She  congratulated  Him  on 
His  glorious  Victory.  She  saw  the  prints  of  the  Wounds. 
The  Redemption  was  an  accomphshed  fact.  As  Mary's 
pure  soul  had  been  overwhelmed  with  affliction  and  grief 
during  the  Passion,  as  she  had  suffered  then  more  than  the 
brave  Mother  of  the  seven  Machabees,  whom  Antiochus  put 
to  death  and  who  joined  "  a  man's  heart  to  a  woman's 
thought,"  2  so  the  pure  joy  that  inundated  her  immaculate 
soul,  when  her  Divine  Son,  risen  from  the  grave,  stood  in 
her  presence — that  joy,  no  tongue  can  speak  :  "It  passeth 
all  understanding."  The  Mother  entered  into  the  joy  of 
her  Son  in  the  fullest  sense  ;  she  understood  it  as  no  other 
human  creature  could  have  done,  for  Mary  shared  the  con- 
fidence of  Jesus  in  a  special  way.  To  her  immaculate 
purity,  certain  supernatural  revelations  were  granted,  which 
the  ordinary  disciples  of  Jesus  were  not  capable  of  receiv- 
ing. Jesus'  Passion  was  over — His  sufferings  had  been 
limited  by  time.  His  joy  was  to  be  eternal. 

There  is  a  tradition  that  Jesus  brought  with  Him,  when 

^  Tobias  x.  12.  ^2  Mach.  vii.  21. 

88 


Jesus  appears  to  His  Blessed  Mother 

He  appeared  to  His  blessed  Mother,  some  of  the  souls  of 
the  just  from  Hades,  and  that  He  presented  those  who  had 
been  types  and  figures  of  Him  to  "  the  Woman,"  of  whom 
it  was  prophesied  that  she  should  crush  the  head  of  the  ser- 
pent. That  httle  oratory  in  which  Jesus  manifested  Himself 
became  the  vestibule  of  Heaven,  since  there  were  gathered 
together  Jesus,  His  Mother,  and  the  saints  who  had  slept. 

All  good  things  in  this  world  must  come  to  an  end,  and 
Jesus,  having  consoled  His  blessed  Mother  and  filled  her 
with  intense  happiness,  withdrew.  There  were  sorrowing 
souls  to  console,  and  Mary  rejoiced  in  the  knowledge  that 
their  grief  would  so  soon  be  turned  into  joy.  She  certainly 
did  not  seek  to  retain  Him  as  Mary  Magdalene  did  later, 
for  the  Mother  of  Jesus  possessed  in  her  soul  Him,  whom 
she  had  loved  above  all  things.  Jesus  left  His  Mother  in 
an  ecstasy  of  joy.  Fittingly  might  Mary  have  sung  again 
her  subhme  Magnificat :  * '  My  soul  doth  magnify  the  Lord, 
and  my  spirit  hath  rejoiced  in  God  my  Saviour,"  for  her 
Redemption  was  sealed  by  the  Resurrection  as  well  as  ours. 
It  was  in  view  of  her  Son's  Atoning  work  that  she  had  been 
preserved  from  original  sin.  "  Because  He  hath  regarded 
the  humihty  of  His  handmaid."  He  had  chosen  her  for 
His  Mother,  associated  her  with  Him  in  the  work  of  Re- 
demption, permitted  her  to  stand  by  His  Cross,  and,  having 
conquered  Death,  had  come  to  announce  to  her  His  victory. 

V  For,  behold,  from  henceforth  all  generations  shall 
call  Me  blessed."  If  few  called  Mary  blessed  during  her 
Son's  lifetime,  miUions  were  to  honour  and  invoke  her  in 
all  ages  until  time  shall  be  no  more,  and  then  eternally  in 
Heaven.  In  her  true  humihty,  Mary  did  not  seek  to  deny 
her  greatness  since  it  came  from  God  and  contributed  to 
His  glory,  because  "  He  that  is  mighty  hath  done  great 
things  to  me,  and  holy  is  His  Name."  He  had  done  great 
things  for  her,  and  in  virtue  of  the  Divine  Maternity,  she 
was  destined  to  be  the  Mother  of  the  Church  in  its  infancy, 
the  helper  of  the  Apostles.    When  her  work  on  earth  was 

89 


From  the  Sepulchre  to  the  Throne 

over,  her  place  was  to  be  at  the  right  hand  of  her  Son — ^the 
Mother  of  God  and  of  men.  Never  has  God  done,  never 
will  He  do  such  "  great  things  "  for  any  other  human  being. 

How  Jesus,  the  Risen  Saviour,  had  "  shown  might  in 
His  arm  "  and  "  scattered  the  proud  in  the  conceit  of  their 
heart"  !  Had  He  not  overthrown  the  kingdom  of  Satan 
and  wrested  his  captives  from  him  ?  Henceforth,  Jesus 
had  the  keys  of  Hell  and  of  Death. 

But  all  the  time  that  the  apparition  of  Jesus  to  his 
blessed  Mother  lasted,  the  legions  of  angels  were  present. 
They  too,  we  may  beheve,  congratulated  their  Queen.  If 
it  be  true  that  Satan  and  his  accomplices  fell  from  their 
high  estate,  because  they  had  refused  to  worship  one  born 
of  a  woman,  how  those  who  had  remained  faithful  had 
cause  for  rejoicing  in  their  fidelity.  They  worshipped  the 
Lord  of  Life  ;  they  congratulated  their  Queen. 

The  Church,  throughout  the  ages,  also  congratulates 
Mary  on  the  Resurrection  of  her  Divine  Son.  As  the  Easter 
solemnities  come  round  in  their  season,  the  Paschal  Anti- 
phon  re-echoes  in  our  churches. 

Queen  of  Heaven,  rejoice.     Alleluia. 

Because  He  whom  thou  didst  deserve  to  bear,  Alleluia, 

Has  risen  as  He  said.     Alleluia. 

Pray  for  us  to  God.     Alleluia. 
f.  Rejoice  and  be  glad,  O  Virgin  Mary.     Alleluia. 
I^.  Because  the  Lord  hath  truly  risen.     Alleluia. 

We  have  thought  over  the  manifestation  of  Jesus  to 
our  dear  Lady,  and  tried  to  reahse  in  our  feeble  measure 
something  of  the  blessedness  and  solemnity  of  that  meeting, 
what  lesson  may  we  gather  for  our  own  spiritual  profit  ? 
Perhaps  the  one  that  comes  home  most  forcibly  to  us,  as 
pilgrims  along  life's  highway,  is  that  on  the  royal  road  of 
the  Holy  Cross,  although  "  In  the  evening,  weeping  shall 
have  place,"  yet  "in  the  morning,  gladness "^  cometh. 
We  have  contemplated  the  Mother  of  Sorrows  mourning 

1  Ps.  xxix.  6. 
90 


Jesus  appears  to  His  Blessed  Mother 

for  her  Son.  She  watched  patiently  during  the  dark  night 
hours  when  Jesus  lay  in  the  tomb,  and  for  the  time  weeping 
prevailed.  That  glorious  Easter  morning  came  at  last  and 
brought  gladness  to  our  Blessed  Mother.  Thus  it  will  be 
for  each  of  us,  if  we  are  faithful  to  our  God. 

Sorrow  endures  for  a  night — all  terrestrial  pain  is  of  its 
nature  fleeting.  It  seems  when  tribulation  bears  us  down 
that  its  weight  will  never  be  lightened,  but  gradually  the 
keenness  of  the  pain  is  blunted,  the  cross  becomes  lighter, 
and  when  it  has  done  its  sanctifying  and  purif3dng  work, 
a  pierced  Hand  ever  lifts  our  burden.  Once  more  let  us 
recall  the  great  truth  so  often  forgotten. — Earth  is  not  a 
finality.  Were  it  the  term  of  all  things,  then  indeed  we 
should  be  "of  all  men  the  most  miserable."  Earth  is  but 
a  brief  span — the  first  infinitesimal  part — of  a  Ufe  that  is 
to  have  no  end. 

Many  are  burdened  with  temporal  difficulties,  many 
have  trials  in  their  family  circle.  For  some,  the  sorrow 
comes  from  the  violence  of  the  devil's  temptation ;  for 
others,  it  is  the  result  of  spiritual  desolation.  Some,  again, 
are  sitting  waiting  in  the  Valley  on  the  brink  of  the  river 
of  death,  waiting  for  the  manifestation  of  our  Lord  Jesus 
Christ.  Days  are  long  when  physical  pain  holds  us  in  its 
grip,  when  we  mourn  those  whose  existence  seemed  bound 
up  with  ours.  Yes,  but  God  has  fixed  the  limit ;  He  has 
ordained  an  hour  when  He  will  manifest  Himself,  either 
wholly,  as  He  does  when  He  calls  a  soul  hence,  or  partially, 
as  when  He  visits  and  comforts  a  soul  by  bringing  "  upon 
her  as  it  were  a  river  of  peace,"  and  fulfilling  the  precious 
promise  :  "As  one  whom  a  mother  caresseth,  so  will  I 
comfort  you,  and  you  shall  be  comforted  in  Jerusalem."  ^ 

"  They  that  are  redeemed  by  the  Lord  shall  return  and 
shall  come  into  Sion  singing  praises,  and  joy  everlasting 
shall  be  upon  their  heads  ;  they  shall  obtain  joy  and  glad- 
ness, sorrow  and  mourning  shall  flee  away."  ^  This  promise, 
made  to  the  Jews,  appHes  to  the  salvation  of  those  for 
^  Isa.  bcvi.  13.  ^  Ibid.,  li.  n. 

91 


From  the  Sepulchre  to  the  Throne 

whom  Jesus  shed  His  Precious  Blood,  and  whom  He  will 
one  day  permit  to  enter  the  Heavenly  Sion.  The  whole 
tenor  of  the  Easter  manifestations  is  joy;  therefore  we 
should  strive  to  rise  to  this  spiritual  joy,  by  entering  into 
the  sentiments,  as  far  as  we  can,  of  those  to  whom  Jesus 
appeared,  of  His  Blessed  Mother,  of  the  Apostles  and 
disciples,  above  all,  of  entering  into  the  joy  of  our  Lord. 

"  O  God,  who  by  the  Resurrection  of  Thy  Son,  our  Lord 
Jesus  Christ,  hath  been  pleased  to  fill  the  world  with  joy, 
grant,  we  beseech  Thee,  that  by  the  Virgin  Mary,  His 
Mother,  we  may  receive  the  joys  of  eternal  life  through  the 
same  Christ  our  Lord."     Amen. 

SUMMARY    FOR   MEDITATION 

First  Prelude. — Consider  our  Lady  in  prayer,  waiting  for 
the  manifestation  of  her  Divine  Son  on  Easter  Day. 

Second  Prelude. — Ask  that  by  Jesus'  merits  and  Mary's 
intercession,  you  may  attain  to  eternal  life. 

First  Point. — Resemblances  and  contrasts  in  the  mani- 
festations of  the  Risen  Saviour — their  adaptation  to  circum- 
stances. Jesus  appeared  to  Mary  first  because  she  was  His 
Mother,  the  one  nearest  and  dearest;  naturally,  because  she 
was  His  Mother,  supernaturally,  on  account  of  her  purity. 
She  had  suffered  more  as  the  Mother  of  Sorrows,  had  followed 
Him  closer  as  the  Virgin  most  faithful. 

Second  Point. — Mary  waiting  for  her  Son  and  God.  He 
comes  and  inundates  her  soul  with  joy.  Mary  worships  her 
God  and  congratulates  her  Son. 

Third  Point. — Mary  remains  in  ecstatic  prayer  ;  the  angels 
congratulate  their  Queen.  We  ought  also  to  rejoice  in  God 
our  Saviour. 

Colloquy. — Adore  our  Risen  Saviour  in  union  with  His 
Holy  Mother.  Thank  Him  for  having  put  the  seal  to  your 
Redemption.  Ask  for  the  gift  of  rejoicing  in  the  Lord,  for 
a  perfect  trust  in  Him  in  all  trials.  Beg  the  intercession  of 
the  Queen  of  Heaven  that  you  may  attain  to  the  joys  of 
eternal  life,  and  see  your  Redeemer  face  to  face,  and  the 
Virgin  Mother  on  her  throne  of  glory.  Pray  for  those  in 
sorrow.     Recite  the  '*  Regina  Cosli." 

92 


VIII 

THE    ANGELS    APPEAR   TO   THE   HOLY 
WOMEN 

Harmonised  Narrative. — "  In  the  end  of  the  sabbath,  when  it 
began  to  dawn,  towards  the  first  day  of  the  week,  very  early  in  the 
morning,  it  being  yet  dark,  came  Mary  Magdalene,  and  the  other  Mary 
(the  mother)  of  James,  and  Salome,  bringing  the  spices  which  they 
had  prepared,  to  see  the  sepulchre.  And  they  said  one  to  another  : 
Who  shall  roll  us  back  the  stone  from  the  door  of  the  sepulchre  ? 

"  And  they  came  to  the  sepulchre,  the  sun  being  now  risen. 
And  looking,  they  saw  the  stone  rolled  back  from  the  sepulchre, 
for  it  was  very  great.  And  going  in,  they  found  not  the  body  of 
the  Lord  Jesus.  Mary  Magdalene  ran,  therefore,  and  cometh  to 
Simon  Peter,  and  to  the  other  disciple  whom  Jesus  loved.  And 
it  came  to  pass  that  while  (the  other  women)  were  astonished  in 
mind  at  this,  behold,  two  men  stood  by  them  in  shining  apparel. 
And  as  they  were  afraid,  and  bowed  down  their  countenance  to- 
wards the  ground,  the  angel,  answering,  said  to  the  women  :  Fear 
not  you  ;  for  I  know  that  you  seek  Jesus  of  Nazareth  who  was 
crucified.  WTiy  seek  you  the  living  among  the  dead  ?  He  is  not 
here  but  is  risen.  Come  and  see  the  place  where  the  Lord  was  laid. 
Remember  how  He  spoke  to  you  when  He  was  yet  in  Galilee,  saying  : 
The  Son  of  man  must  be  delivered  into  the  hands  of  sinful  men, 
and  be  crucified,  and  the  third  day  rise  again.  And  going  quickly, 
tell  ye  His  disciples,  and  Peter,  that  He  is  risen,  and  that  He  goeth 
before  you  into  Galilee  ;  There  you  shall  see  Him,  as  He  told  you. 
Lo,  I  have  foretold  it  to  you.     And  they  remembered  His  words. 

"  And  they  went  out  quickly  from  the  sepulchre,  and  fled  with 
fear  and  great  joy,  running  to  tell  His  disciples." — St.  Matt,  xxviii.  ; 
St.  Mark  xvi.  ;   St.  Luke  xxiv.  ;   St.  John  xx. 

THE  four   Evangelists  all  refer  to   the  visit  of  the 
holy  women  to  the  sepulchre  early  on  Easter  morning, 
but  these  narratives  do  not  agree  in  minor  details. 
It  is  generally  agreed  by  commentators  that  the  apparent 

93 


From    the  Sepulchre  to  the  Throne 

discrepancies  arise  from  the  fact  that  several  groups  of  holy 
women  went  to  the  tomb.  As  all  did  not  dwell  equally 
close  to  the  sepulchre,  some  arrived  first  and  others  followed. 
Among  the  first  group,  we  find  St.  Mary  Magdalene.  She 
was  accompanied  by  Mary,  the  mother  of  James  the  Less, 
and  Salome.  These  three  had  stood  together  for  a  time 
"  afar  off  "  on  Mount  Calvary,  when  Jesus  hung  upon  the 
cross,  and  they  were  the  first  at  the  grave.  We  know 
that  "  Joanna  the  wife  of  Chusa,  Herod's  steward,  and 
Susanna,  and  many  others  "...  ministered  to  Jesus  of 
their  substance.''  ^  Joanna  is  also  mentioned  by  St.  Luke 
as  one  of  those  who  told  the  Apostles  the  news  of  the 
Resurrection.  This  Evangelist  explicitly  says  that :  "It 
was  Mary  Magdalene,  and  Joanna,  and  Mary  (the  mother) 
of  James,  and  the  other  women  that  were  with  them,  who 
told  these  things  to  the  Apostles."  ^  We  know,  too,  that 
"  many  women  had  followed  Jesus  from  Galilee,  ministering 
unto  Him.''  ^  St.  Luke  relates  how  St.  Mary  Magdalene, 
"  Joanna  and  Mary  of  James  and  the  other  women  that 
were  with  them "  *  informed  the  Apostles  that  the 
sepulchre  was  empty,  whence  it  is  clear  that  several  groups 
of  ministering  women  went  to  the  tomb.  It  is  probable 
that  these  various  groups  met,  and  that  Joanna,  Susanna, 
and  others  formed  two  or  even  three  parties.  In  view  of 
these  considerations  and  the  fact  that  all  the  ministering 
women  did  not  dwell  together,  the  sequence  of  events,  con- 
nected with  the  apparition  of  the  angels  to  the  ministering 
women  on  Easter  morning,  has  been  harmonised  as  follows 
by  many  eminent  Biblical  students  : 

1.  A  band  of  three  women,  including  St.  Mary  Magda- 
lene, set  out  for  the  sepulchre  while  it  was  yet  dark. 

2.  They  find  the  stone  rolled  away  and  the  grave  empty. 

3.  Mary  Magdalene  returns  at  once  to  tell  Peter  and 
John  that  our  Lord's  Body  is  no  longer  in  the  tomb. 

1  St.  Luke  viii.  3.  *  Ihid.,  xxiv.  10. 

8  St.  Matt,  xxvii.  56.  *  St.  Luke  xxiv.  10. 

94 


Angels   appear  to  the  Holy  Women 

4.  The  other  two,  Mary  of  James  and  Salome,  terrified, 
leave  the  sepulchre  in  haste,  "  saying  nothing  to  no  man," 
and  start  off  for  Jerusalem  or  Bethania. 

5.  Meanwhile  Peter  and  John  arrive,  examine  the 
sepulchre,  and,  finding  it  empty,  return  home. 

6.  The  two  women,  having  met  another  group — or  per- 
haps two  groups  of  their  companions — turn  back  to  go  to 
the  sepulchre  with  them. 

7.  After  Peter  and  John  have  left,  and  hefore  the  united 
groups  of  women  return,  Mary  Magdalene  comes  back 
and  sees  first  the  angel,  then  our  Lord  Himself  appears 
to  her. 

8.  The  bands  of  women  now  come  back  to  the  sepulchre. 
They  see  first  one  angel  sitting  upon  the  stone.  They 
enter  the  sepulchre  and  then  perceive  another,  one  of 
whom  announces  that  Jesus  has  risen.  As  they  go  to  tell 
the  disciples,  Jesus  appears  to  them. 

In  this  meditation,  passing  over  the  intervening  inci- 
dents, we  will  confine  our  attention  to  the  ministering 
women — (i)  their  journey  to  the  sepulchre  ;  (2)  their  visit  to 
the  empty  tomb  ;  (3)  their  flight,  and  their  return  with 
another  group  ;  (4)  the  apparition  of  the  Angel  and  their 
departure  from  the  garden. 

At  last  "  the  great  Sabbath  "  was  over,  during  which 
the  ministering  women,  in  such  yearning,  despairing  grief, 
had  sat  and  mourned  for  Jesus,  going  over  in  their  minds 
all  the  events  of  His  terrible  Sufferings  and  Death.  How 
long  that  day  of  utter  darkness  seemed  !  At  last  it  closed 
in  ;  the  sun  sank  below  the  horizon  and  the  dawn  of  the 
first  day  of  the  week,  by  releasing  these  faithful  disciples 
from  the  Sabbath  rest,  gave  them  the  welcome  liberty  to 
prepare  their  spices.  These  ministering  women  commenced 
their  labour  of  love  at  once. 

As  we  have  remarked  above,  these  faithful  disciples  did 
not  occupy  the  same  dweUing.  Some  had  a  shelter  upon 
Mount  Sion  in  the  house  of  Mary,  the  mother  of  John  Mark, 

95 


From  the  Sepulchre  to  the  Throne 

and,  in  all  probability,  there  were  to  be  found  our  Blessed 
Lady,  St.  Mary  Magdalene,  Mary,  the  mother  of  James 
and  Joseph,  and  Salome,  the  mother  of  the  Apostles  James 
and  John.  The  Apostles,  too,  were  doubtless  dwelling 
in  the  Cenacle,  or  at  least  some  of  them,  also  a  few  of  the 
ministering  women  may  have  had  friends  in  the  poorer 
part  of  the  city,  on  the  south-eastern  slope.  Moreover, 
the  Galilean  Paschal  encampment  was  on  the  slopes  of 
Mount  Olivet,  and,  in  these  tents,  there  were  certainly  many 
disciples  of  Jesus — both  men  and  women.  Lazarus  dwelt 
in  Bethania,  about  two  miles  from  the  nearest  city  gate — 
now  known  as  St.  Stephen's  Gate — and  though  he  may 
have  been  lying  concealed  elsewhere,  yet  he  would  surely 
have  opened  his  house  to  any  of  the  Galilean  pilgrims  who 
were  Christ's  disciples,  and,  among  these,  to  some  of  the 
ministering  women.  All  the  Evangelists  call  attention 
to  the  many  women  who  accompanied  Jesus  from  Galilee, 
watched  Him  "  afar  off "  on  the  Cross,  followed  Him  to  the 
grave,  and  announced  the  news  of  the  Resurrection  to  the 
Apostles.  Of  these  "  many  "  devoted  followers  we  know 
but  six  by  name — the  three  Marys,  Joanna,  Salome,  and 
Susanna,  but  Jesus,  their  Lord  and  ours,  knew  each  by 
name,  even  as  He  knows  the  name  of  each  of  His  disciples, 
even  as  He  knows  mine. 

Bearing  in  mind,  then,  that  some  of  the  holy  women 
were  dwelHng  in  Jerusalem,  not  more  than  a  mile  from  the 
sepulchre,  while  those  who  dwelt  at  Bethania  were  at  least 
three  miles  away  from  it,  there  should  be  no  difficulty  in 
explaining  the  different  notes  of  time  given  by  the  four 
Evangelists.  From  St.  Matthew  we  learn  that  Mary  Mag- 
dalene and  her  two  companions  went  "  to  see  the  sepulchre," 
"  in  the  end  of  the  Sabbath,"  or,  literally,  "  late  on  the 
Sabbath,"  by  which  we  gather  that  the  day  of  rest  was 
over,  though  the  civil  day  lasted  until  midnight.  This 
Evangelist  adds  :  "  when  it  began  to  dawn  towards  the 
first  day  of  the  week."    St.  Luke  and  St.  Mark  both  agree 

96 


Photo  Anderson. 


Apparition  of  the  Angels  to  the  Holy  Women. 


Angels   appear  to   the  Holy  Women 

in  the  statement  that  the  women  went  "  very  early  "  to 
the  sepulchre,  but  while  St.  John  says  ''  it  was  yet  dark," 
St.  Mark  refers  to  "  the  sun  being  now  risen."  These 
apparent  divergences  can  readily  be  reconciled  if  we  re- 
member that  the  women  did  certainly  not  all  set  forth 
from  the  same  dwelling.  Those  who  came  from  Bethania, 
for  example,  would  have  set  out  while  "  it  was  yet  dark," 
but  before  they  reached  the  sepulchre,  the  sun  would  have 
risen.  Palestine  lies  nearer  to  the  equator  than  England, 
therefore  the  dawn  and  twilight  are  shorter.  At  the  Paschal 
season  in  Jerusalem,  the  transition  from  deep  darkness  to 
full  daylight  takes  but  one  and  a  half  hours  to  complete. 

(i)  We  will  watch  the  first  group  of  holy  women  as, 
just  "  when  it  began  to  dawn,"  they  leave  the  house  of 
John  Mark.  It  would  have  been  useless  for  them  to  start 
earlier,  for  the  city  gates  were  not  opened  until  the  faint 
light  of  the  first  rays  of  the  sun  lit  up  the  East.  All  night 
they  have  been  occupied  in  preparing  the  spices.  These 
probably  consisted  of  gum  from  the  myrrh  tree,  mixed  with 
the  fragrant  powdered  aloe  wood.  The  Jews  were  accus- 
tomed to  cover  the  bodies  of  the  dead  with  this  adhesive 
preparation,  after  which  linen  bands,  also  steeped  in  this 
mixture,  were  wound  around  the  whole  body,  and  over 
these  a  pure  white  "  sindon  "  or  shroud  was  placed.  Jesus' 
sacred  Body  had  been  hurriedly  and  therefore  provision- 
ally embalmed  on  Good  Friday,  and  the  ministering 
women  wished  to  complete  what  had  been  omitted  then. 
They  longed  to  give  their  own  spices  for  this  blessed  pur- 
pose, although  they  knew  that  Joseph  and  Nicodemus 
had  lavishly  given  all  that  was  necessary.  Love  is  ever 
prodigal  in  its  gifts. 

It  took  them  some  hours  to  prepare  these  spices,  and 
they  did  their  work  with  heavy  hearts.  Doubtless,  Mary 
Magdalene,  as  she  crushed  and  mixed  these  fragrant  spices, 
thought  of  that  supper  in  the  house  of  Simon  the  leper. 
It  was  but  eight  days  since  that  banquet,  at  which  Jesus, 

97  G 


From  the  Sepulchre  to  the  Throne 

her  Master,  Lazarus  her  brother,  and  many  others  were 
present.  Mary  Magdalene  remembered  how  she  had  taken 
"  a  pound  of  ointment,  of  right  {i.e.  of  real)  spikenard  of 
great  value  and  anointed  the  feet  of  Jesus."  ^  She  had 
poured  the  precious  ointment  over  His  head,  anointed  His 
sacred  feet,  and  wiped  them  with  her  beautiful  hair.  The 
whole  "  house  was  filled  with  the  odour  "  of  the  costly 
perfume.  The  scene  came  vividly  before  her  mind  as  the 
spices  gave  forth  their  fragrant  odour  when  she  and  her 
companions  were  preparing  their  ointment .  How  little  Mary 
Magdalene  had  realised  the  true  meaning  of  Jesus'  words 
when,  taking  her  defence — as  He  had  ever  done — He  said  : 
"  Let  her  alone,  she  hath  done  what  she  could !  "  "In  pour- 
ing this  ointment  upon  My  body,  she  is  come  beforehand  to 
anoint  My  body  for  the  burial !  "  Yes,  she  had  unwittingly 
anointed  her  Saviour's  living  Body  beforehand  ;  now  she 
was  preparing  to  anoint  His  dead  Body.  How  rapidly  the 
Drama  of  the  Passion  and  Death  had  been  enacted  !  It 
all  seemed  like  a  terrible  nightmare,  and  yet  it  was  all  only 
too  true ! 

At  last  the  preparations  are  completed,  and  the  three 
companions  bearing  their  loving  gifts — the  precious  spices 
and  the  linen  bands — ^leave  the  house  of  John  Mark.  It 
is  still  dark,  but  the  women  wish  to  reach  the  sepulchre 
early,  and,  if  needs  be,  they  will  wait  by  the  city  gates 
should  these  not  yet  be  open.  The  road  leads  due  north, 
past  the  palaces  of  Caiphas  and  Annas.  A  little  further 
on,  they  perceive  in  the  dim  Hght  the  gorgeous  palace  of 
Herod.  Already  the  faint  rays  of  early  dawn  fall  upon 
the  gilded  pinnacles  and  massive  towers.  They  leave  it 
on  their  left  and  perhaps  glance  at  the  Temple  on  their 
right.  Presently  they  hear  the  blasts  of  the  trumpets,  which 
announce  that  the  sun  has  risen  over  Hebron,  and,  this 
being  the  signal  for  opening  the  gates,  they  knew  that  they 
will  be  able  to  get  out  of  the  city.     Shortly  after  passing 

^  St.  John  xii.  3. 

98 


Angels  appear  to  the  Holy  Women 

by  Herod's  Palace,  they  reach  the  old  city  wall.  The 
sentinels  have  just  opened  the  gates,  and  the  three  faithful 
women  pass  on  towards  Calvary,  which  stands  just  beyond 
Hezekiah's  Pool. 

How  quiet  everything  is  !  They  meet  just  a  few  pil- 
grims, who  are  on  their  way  to  the  Temple  to  worship  at 
the  morning  sacrifice.  The  western  side  of  the  city  is 
quieter  than  the  eastern  side  at  all  times,  for  the  poorer 
and  more  populous  district  lies  due  east,  and  the  slopes  of 
Mount  OUvet  afford  more  ample  space  for  the  pilgrims' 
tents  than  the  deep,  desolate  Valley  of  Hinnom  on  the 
western  boundary  of  Jerusalem.  Do  they  recall  what 
took  place  but  one  week  earlier  ?  Then  these  ministering 
women  had  accompanied  their  loved  Master  when  He 
entered  the  Holy  City  in  lowly  triumph.  Then  the  mighty 
miracle  worked  for  Lazarus  had  led  thousands  to  go  forth 
from  Jerusalem  to  meet  Him,  as  He  came  in  from  Bethania, 
with  a  vast  multitude  of  His  Galilean  followers ;  and  the 
"whole  city  was  moved."  Now  He  Himself  lies  in  His 
rock  tomb.    What  a  contrast ! 

As  the  faithful  women  pass  on  their  way  to  the  sepulchre, 
they  exchange  but  few  words.  Deep  grief  is  ever  reticent 
or  silent.  They  are  thinking  of  Him  whom  their  souls 
love,  and  longing  to  gaze  once  more  and — as  they  think — for 
the  last  time  upon  His  blessed  face.  The  silence  is  broken 
when  they  ask  one  another  :  "  Who  will  roll  us  back  the 
stone  from  the  door  of  the  sepulchre  ?  "  They  knew  that 
on  the  Parasceve,  Joseph  of  Arimathea,  with  the  help  of 
his  companions,  "  had  rolled  a  great  stone  to  the  door  of 
the  monument."  But  they  are  not  aware  that  Roman 
soldiers  are  guarding  the  tomb  and  that  the  stone  has  been 
sealed  and  cramped  to  the  rock  with  iron  bands.  Had  they 
known  this,  their  question  would  have  been  :  "  How  shall 
we  manage  to  pass  the  guards,  to  get  near  to  the  sepulchre  ?  " 
Perhaps  they  would  have  deemed  it  useless  to  attempt  to 
go  to  the  tomb.    As  it  was,  they  continued  their  way, 

99 


From  the  Sepulchre  to  the  Throne 

trusting  perhaps  that  Providence  would  permit  them  to 
fall  in  with  some  pilgrim  strangers  or  friends  who  would 
help  them  to  roll  away  the  stone.  They  were  wilhng  to 
do  their  part,  if  only  they  could  reach  the  sacred  Body. 

(2)  On  they  speed,  and  we  can  picture  Mary  Magdalene 
going  on  ahead  of  her  companions.  Presently,  before  they 
reach  the  garden  where  Jesus  was  buried,  they  heard  a  dull, 
rumbling  sound,  and  the  very  earth  beneath  their  feet 
rocked  and  vibrated.  Another  earthquake !  There  had 
been  one  on  the  Parasceve.  Terrified,  the  women  press 
forward.  Again  the  question  arises  to  their  hps  :  "  Who 
will  roll  us  back  the  stone  ?  "  when,  looking  up,  *'  they 
saw  the  stone  rolled  back  from  the  sepulchre."  They  saw 
this  even  from  some  distance  off,  for  "  the  stone  was  very 
great."  Joseph  had  built  or  hewn  out  for  himself  a  large 
monument,  and  the  wide  entrance  could  be  plainly  seen, 
unblocked  by  any  stone. 

How  intensely  relieved  these  faithful  women  felt.  The 
passage  to  the  inner  chamber  of  the  tomb  lay  open  before 
them.  They  conclude  that  they  will  be  able  to  embalm 
and  thus  honour  Him  who,  as  they  imagine,  lies  in  the  rock 
trough-shaped  tomb.  As  yet  no  angels  manifest  them- 
selves. It  is  fitting  that  these  women  should  enter  the 
tomb  and  convince  themselves  that  their  Lord's  Body  is 
not  there.  Watch  them  as  they  enter  the  low  door  of  the 
outer  chamber.  The  stone  which  closed  the  entrance  now 
lies  in  the  vestibule.  They  go  down  the  narrow  passage — 
one  behind  the  other — down  the  steps  which  lead  to  the  inner 
chamber.  Their  eyes  turn  towards  the  tomb,  and,  to  their 
dismay,  they  see  no  body.  The  grave-cloths  are  there  in 
order,  those  bands  of  linen  which  Joseph  and  Nicodemus 
had  wound  around  our  Lord's  Body.  On  one  side  lay  the 
swathes  which  had  encircled  His  head.  One  fact  was 
clear :  the  Lord's  dead  Body  was  not  there — and  this  dis- 
covery overwhelmed  the  three  women  with  fresh  grief. 
Were  they  to  be  denied  the  satisfaction  of  rendering  Him 

100 


Angels  appear  to  the  Holy   Women 

the  last  funeral  services  ?  Had  the  Jews — His  pitiless  foes 
—desecrated  His  dead  Body  ?  Had  they  ordered  It  to  be 
buried  with  those  of  the  thieves  ?  Who  had  taken  It  away, 
and  where  had  It  been  taken  ?  Such  were  the  thoughts 
which  filled  their  minds.  The  very  circumstances — the 
empty  grave  and  grave-cloths  not  having  been  disturbed — 
facts  which  should  have  lit  up  their  hopes  again  and  re- 
minded them  that  their  Lord  had  predicted  His  Resurrec- 
tion on  the  third  day — did  but  serve  to  increase  the  grief. 

(3)  No  sooner  is  Mary  Magdalene  convinced  that  the 
sepulchre  is  indeed  empty — and  "  the  sun  being  now 
risen  "  they  can  pierce  the  darkness  of  the  inner  recess 
and  examine  it  carefully — than  this  faithful  lover  of  Jesus 
hurries  to  get  help.  She  hastens  to  tell  **  Simon  Peter 
and  the  other  disciple  whom  Jesus  loved."  Surely  they 
will  help  her  and  find  out  where  the  Lord's  Body  has  been 
laid.  We  will  leave  her  for  the  moment  as  she  runs  breath- 
lessly on  her  way  back.  Though  she  knows  it  not,  she  is 
the  first  herald  of  the  Resurrection,  since  she  informs  these 
two  Apostles  that  the  sepulchre  is  empty. 

Meanwhile,  distracted  with  grief  at  not  finding  the  Body 
of  Jesus,  Mary  of  James  and  Salome  also  fled,  panic-stricken, 
"  from  the  sepulchre,  for  a  trembling  and  fear  had  seized 
them,  and  they  said  nothing  to  any  man  for  they  were 
afraid."  Probably  they  were  too  terrified  to  reason — they 
fled  to  tell  the  Apostles  and  other  ministering  women  what 
had  happened.  So  far  the  rifled  tomb  had  no  message  of 
hope  for  these  loving,  despairing  souls.  They  were  seeking 
the  Body  of  the  Lord  Jesus,  and  could  not  rest  until 
the}^  had  found  It. 

As  they  fled  thus  in  terror,  we  may  conjecture  that  they 
met  the  other  groups  of  ministering  women — Joanna, 
Susanna,  and  their  companions.  These  latter  also  carried 
spices  and  were  bent  on  the  same  errand  of  love  as  the 
former  group. 

The  newcomers  see  at  once  that  something  awful  and 

lOI 


From  the  Sepulchre  to  the  Throne 

mysterious  has  happened.  Mary  of  James  and  Salome 
relate  what  has  taken  place.  The  presence  of  their  com- 
panions has  calmed  them  a  little.  After  a  few  moments' 
conversation,  they  decide  to  return  together  to  the  sepulchre. 
All  see,  even  afar  off,  that  the  stone  is  rolled  away.  Rever- 
ently the  whole  band,  now  numerous,  of  faithful  disciples 
approach  the  sepulchre,  but  as  they  come  close  to  the 
entrance  they  are  dazzled  by  a  bright  light  that  is  not  of 
this  earth. 

(4)  At  the  same  moment  "  two  men  stand  by  them  in 
shining  apparel."  Terror-stricken  at  the  apparition  of 
these  angelic  spirits  in  human  form,  the  women  prostrate 
themselves,  bowing  "  their  countenance  towards  the 
ground."  The  awe,  which  the  absence  of  our  Lord's 
Body  had  kindled  in  their  souls,  is  now  increased  by  the 
presence  of  these  supernatural  visitors.  Two  angels  only 
appear,  but  how  many  more  are  present  in  that  garden  ! 
How  many  angels  are  ever  near  us  ! 

One  of  the  angels  breaks  the  solemn  silence.  Contem- 
plate the  scene.  The  glorious  heavenly  messengers  stand- 
ing gazing  tenderly  upon  the  prostrate  women,  who  lie 
dazzled  by  the  brightness  and  overawed  by  the  presence 
of  these  blessed  messengers.  Listen  to  the  words  of  this 
Angel  of  the  Resurrection.  He  comes  with  a  message  from 
the  Risen  Saviour,  and  it  will  both  console  and  rebuke 
these  mourners.  They  will  become,  in  their  turn,  the 
heralds  of  the  Resurrection. 

"  Fear  not  you,  for  I  know  that  you  seek  Jesus  of 
Nazareth  who  was  crucified."  These  are  the  words  of 
consolation.  There  is  a  stress  on  the  pronoun  "  you.'' 
The  guards  may  well  fear,  for  they  are  on  the  side  of  the 
enemies  of  Christ,  but  these  faithful  women — so  true  to 
their  master  during  His  Life  and  after  His  Death — they  have 
no  cause  to  fear.  "  Fear  not."  It  is  thus  that  the  angels 
ever  address  God's  servants.  It  was  thus  that  angels 
spoke  to  Zachary,  to  our  Lady,  to  the  shepherds,  to  St. 

102 


Angels  appear  to  the  Holy   Women 

Paul  when  in  evident  danger  of  shipwreck.  This  angel 
knew  how  true  these  women  were  to  Jesus,  how  they 
mourned  for  Him,  hence  this  blessed  messenger  at  once 
shows  that  he  knows  the  cause  of  their  sorrow — ^they  seek 
Jesus  of  Nazareth.  The  angel  uses  the  very  words  which 
the  enemies  of  Jesus  had  placed  over  the  Cross. 

Note  now  the  gentle  rebuke,  which  corroborates  the 
witness  of  the  empty  tomb  :  "  Why  seek  you  the  Uving 
with  the  dead  ?  "  or,  as  it  runs  literally  in  the  Greek,  "  the 
Living  One" — He  "  who  was  dead  and  is  now  Hving  for 
ever  and  ever,"  He  who  has  "  the  keys  of  death  and  of  hell."^ 
Jesus  is  not  to  be  found  in  the  abode  of  the  dead.  On  the 
tombs  of  the  children  of  Adam,  we  read  the  words  "  Here 
lies  "  ;  we  note  the  dates  of  death,  the  ages  and  the  names. 
The  cenotaph  has  never  the  same  interest  as  the  tomb, 
which  rivets  our  attention,  and  appeals  to  our  emotions 
precisely  because  it  contains  the  mortal  remains  of 
some  human  being.  But  all  this  is  reversed  when  we 
come  to  consider  the  sepulchre  of  Jesus.  Here  the 
truth  that  stands  out  is  not  "  Hie  jacet "  but  "  Non  est 
hie.''  It  is  by  this  that  He  proves  Himself  to  be  our 
Divine  Redeemer. 

"  Come  and  see  the  place  where  the  Lord  was  laid." 
What  an  invitation  !  We  may  conjecture  that  as  the  angel 
said  these  words,  he  turned  and  entered  the  sepulchre. 
Already  two  of  these  holy  women  had  explored  the  re- 
cesses of  the  sepulchre  by  the  faint  rays  of  early  dawn,  and 
in  that  light  they  had  perceived  that  the  grave-cloths  lay 
there  intact,  but  they  had  found  not  the  Body  of  the  Lord 
Jesus."  Now  that  sepulchre  is  briUiantly  ht  up  by  the 
glory  of  the  angels,  and  the  women  gaze  upon  the  empty 
tomb.  They  know  not  what  to  think ;  hope  springs  up 
in  their  souls,  joy  dawns  in  their  breasts,  though  at  present 
they  are  too  dazed,  too  overwhelmed  with  their  past  and 
present  experiences  to  take  in  the  full  meaning  of  the 

1  Apoc.  i.  17. 
103 


From  the  Sepulchre  to  the  Throne 

angelic  words.  They  have  heard  the  words,  "He  is 
risen,"  they  are  gazing  into  the  empty  tomb,  but  the  full 
faith  in  the  Resurrection  has  not  yet  taken  possession  of 
their  souls. 

There  were  the  grave-cloths — ^just  as  He  had  left  them 
when  His  glorious  Body  passed  through  them.  They  had 
fallen  in  and  were  lying  flattened,  but  not  unwound. 
Surely  no  enemy  would  have  taken  the  Body  and  left  the 
grave-cloths  thus,  for  the  ointment  used  was  adhesive, 
so  that  the  linen  bands  adhered  to  the  corpse,  and  it  was 
not  easy  to  remove  them  and  then  to  rearrange  them  thus. 
No  disciple  would  have  tampered  with  the  swathes  and 
sindon,  had  such  a  one  removed  the  sacred  Body.  These 
blessed  mourners  look  and  wonder,  and  the  angel  allows 
them  time  to  take  in  all  the  circumstances.  They  were 
privileged  to  bear  witness  of  the  Resurrection,  even  to  the 
Apostles.  Fear  and  joy  struggle  for  the  mastery  in  their 
souls  as  they  look  around  the  empty  sepulchre  at  the 
Angel's  bidding.  It  could  hardly  be  otherwise,  for  man 
ever  trembles  when  brought  closely  in  contact  with  any 
supernatural  vision  or  being,  and  the  empty  sepulchre  in 
which  this  manifestation  was  made,  was  the  sepulchre 
where  their  Lord  had  been  laid. 

But  the  Angel  has  not  given  the  full  message,  so  he 
continues  :  *'  Remember  how  He  spoke  to  you  when  He 
was  in  Galilee,  saying  :  The  Son  of  man  must  be  delivered 
into  the  hands  of  sinful  men,  and  be  crucified,  and  the  third 
day  rise  again.  And,  going  quickly,  tell  ye  His  disciples 
and  Peter  that  He  is  risen  and  that  He  goeth  before  you 
into  Galilee.  There  you  shall  see  Him,  as  He  told  you. 
Lo,  I  have  foretold  it  to  you."  Thus  the  heavenly  mes- 
senger concluded  by  reminding  these  women  that  their 
Master  had  predicted  His  own  Resurrection.  As  he  spoke 
they  remembered  their  Lord's  words.  Frequently  to  these 
women,  as  to  His  Apostles,  Jesus  had  spoken  of  His  Re- 
surrection,  but   His  words   "  were  hidden  from  them." 

104 


Angels  appear  to  the  Holy   Women 

Their  false  conception  of  a  Messias  who  should  have  one 
unbroken  reign  of  temporal  power  and  glory  rendered 
them  incapable  of  grasping  the  idea  of  a  Messias  who  should 
be  despised,  rejected,  crucified,  dead,  and  buried.  Their 
false  material  Messianic  hopes  had  been  buried  with  their 
Master,  and  now  their  hopes  rose  again  sublimated  and 
freed  from  all  fond  illusions.  "  They  remembered  His 
words.*' 

O  blessed  moment  of  ecstatic  joy  when  the  soul  "  re- 
members the  words  of  the  Lord  Jesus,  and  the  Holy  Ghost 
opens  the  intelligence  and  reveals  their  inner  meaning." 
"  They  remembered  His  words "  .•  could  they  forget  the 
sweetness  of  this  moment  ?  Like  a  flash  of  Ughtning  those 
predictions  came  back  to  their  memory.  They  seemed  to 
see  the  very  places  where  He  uttered  them,  to  hear  the 
sweet  accents  of  His  voice  as  He  spoke  so  solemnly  to  them. 
They  remembered  their  inability  to  understand  the  mean- 
ing of  these  sad  predictions,  nor  had  they  dared  ask  Him 
for  an  explanation.  They  doubtless  feared  to  hear  Him 
repeat  them  and  more  strongly  emphasize  these  strange, 
awful  prophecies.  They  had  passed  them  over  all  too 
lightly  or  interpreted  them  allegorically. 

"  They  remembered  His  words  "  ;  those  He  had  said  in 
Galilee.  How  clearly  Jesus  had  put  before  them  all  that 
was  to  happen  to  Him  when  He  said  :  "  The  Son  of  man 
must  suffer  many  things  and  be  rejected  by  the  ancients 
and  chief  priests  and  scribes  and  be  killed,  and  the  third 
day  rise  again."  ^  He  had  given  all  the  details  of  His 
Passion,  when  He  had  told  them  that  the  Son  of  man 
would  "  be  dehvered  to  the  Gentiles,"  mocked,  scourged, 
and  spat  upon,  and  that  after  they  had  put  Him  to  death 
He  would  rise  on  the  third  day.  All  the  rest  had  been 
literally  fulfilled,  and  now  they  learn  from  a  heavenly 
messenger  that  "  He  is  not  here,  He  is  risen.'' 

These  faithful  women  pass  from  the  depths  of  loving, 
1  St.  Luke  ix.  22. 
105 


From  the  Sepulchre  to  the  Throne 

despairing  grief  to  the  greatest  joy — a  joy  that  passeth  all 
understanding.  Jesus  their  Lord  has  truly  risen !  The 
grave-cloths  bear  their  silent  witness,  the  Angel  had  de- 
livered His  message,  and  the  words  of  their  loved  Master 
come  back  to  them.  But  joy  must  needs  find  some 
outlet,  and  these  faithful  women  think  of  the  Apostles 
and  disciples  who  as  yet  know  not  the  good  news,  who  still 
mourn  for  the  Living  One  as  though  He  were  dead.  The 
Angel  has  bidden  them  go  with  the  glad  tidings  to  those 
who  love  Jesus  so  truly  and  console  them.  They  hasten 
to  do  his  bidding. 

Watch  them  as  they  go  out  quickly  from  the  sepulchre, 
"  running  to  tell  His  disciples  "  the  joyful  tidings,  running 
to  obey  the  Angel's  command,  running  in  the  hope  of  mak- 
ing others  partakers  of  their  happiness.  They  **  fled  with 
fear,"  for  their  emotion  was  so  great.  Had  they  not  seen 
an  Angel  and  spoken  with  Him  ?  They  fled,  too,  "  with 
great  joy,"  for  had  they  not  learned  from  the  angelic 
visitor  that  Jesus  was  truly  risen  ?  Surely,  Mary  the 
mother  of  James  the  Less,  and  Salome  the  mother  of  James 
(the  Great)  and  John  think  of  the  blessed  Mother  of  God, 
of  their  sons  so  heartbroken  on  account  of  their  dead 
Master.  Probably  all  the  Apostles  were  taking  refuge  in 
the  Cenacle,  at  least  during  the  daytime  if  not  at  night. 
There  these  two  holy  women  will  find  Peter — the  penitent 
Apostle  on  whom,  after  his  fall,  Jesus  had  looked  so  tenderly. 
"  If  the  Angel  had  not  named  Peter,  he  would  not  have 
dared  to  come  amongst  the  disciples.  Therefore  he  is  named 
specially  lest  he  should  despair  on  account  of  his  denial " 
{St.  Gregory). 

"  Tell  ye  . .  .  Peter."  Note  the  "  ye  "  ;  each  and  all  were 
bidden  tell  him  that  the  Risen  Master's  messenger  had 
mentioned  him  by  name.  How  characteristic  of  the  Good 
Shepherd  to  single  out  the  straying  sheep  thus  ! 

"  Running  to  tell  His  disciples."  Run  on,  blessed 
messengers  of  the  Resurrection.    Great  is  your  joy  ;   but 

io6 


Angels  appear  to  the   Holy  Women 

a  few  moments  and  it  will  be  centupled,  for  your  Lord, 
whom  you  serve  so  faithfully,  will  not  wait  until  you  re- 
turn to  Galilee  before  manifesting  Himself  to  you.  But 
a  few  moments,  when  you  have  just  left  the  garden.  He 
will  show  Himself  to  you.  According  to  His  blessed  promise 
you  "  shall  see  Him  again  and  your  joy  shall  be  full.'* 

What  spiritual  fruit  shall  we  gather  before  we,  too, 
leave  this  hallowed  garden  ?  Precious  lessons  abound  on 
all  sides — lessons  of  love,  faith,  hope,  and  zeal.  These 
holy  women  set  out  "  very  early  on  the  first  day  of  the 
week  "  to  offer  their  loving  gifts  to  their  Lord.  He  needed 
no  spices  nor  ointments,  yet  He  accepted  their  offerings 
and  recompensed  the  donors,  thus  teaching  us  that  what- 
ever we  do  for  our  Lord,  even  though  our  object  is  not 
attained,  still  it  is  never  lost.  Like  the  cup  of  cold  water 
given  in  the  name  of  Christ,  it  shall  in  no  wise  lose  its  re- 
ward, for  with  our  Lord  it  is  the  efforts  prompted  by  faith 
and  love  which  count,  not  the  results.  The  precious  oint- 
ments prepared  for  Jesus  were  doubtless  employed  to 
embalm  the  dead  body  of  one  of  His  disciples,  and  He 
counted  it  as  done  unto  Him.  It  is  ever  thus  with  those 
faithful  disciples  of  Jesus,  who  have  not  been  privileged  to 
see  Him  in  the  flesh.  We  can  still  minister  to  Him  by  per- 
forming our  daily  duty,  by  acts  of  loving  service,  done  from 
our  hearts  "as  to  the  Lord  and  not  unto  men,"  knowing 
that  we  "  shall  receive  of  the  Lord  the  reward  of  inherit- 
ance, since  in  helping  our  neighbours  we  most  truly  "  serve 
the  Lord  Christ."  i 

Again,  the  holy  women  went  forward  although  they 
believed  the  sepulchre  to  be  still  closed  by  "  the  great 
stone."  They  trusted  that  God  would  come  to  their  aid, 
and  He,  who  never  fails  those  who  trust  in  Him,  justified 
most  amply  their  confidence.  "  Looking  up  they  saw  that 
the  stone  was  rolled  away."     It  was  in  this  spirit  that 

1  Col.  iii.  23. 

107 


From  the  Sepulchre  to  the  Throne 

Abraham  answered  Isaac's  question  concerning  the  victim 
required,  by  those  brave  words,  which  have  consoled  many 
an  anxious  soul :  "  My  son,  the  Lord  will  provide."  It 
was  in  this  spirit  that  the  priests  who  carried  the  Ark  of 
the  Lord  across  the  Jordan  went  forward  to  the  river 
brink.  It  was  harvest  time  and  the  Jordan  had,  as  usual, 
overflowed  its  banks.  The  silvery  sheet  of  waters  lay 
stretched  out  before  them  apparently  barring  their  passage. 
Did  they  stop  to  reason  or  even  to  pray  when  they  reached 
the  river  ?  They  simply  obeyed  Josue's  orders  to  go 
forward.  In  the  face  of  what  seemed  an  insurmountable 
obstacle,  they  went  forward  and,  as  soon  as  the  priests 
dipped  their  feet  in  the  shallow  waters  covering  the  banks, 
God  opened  out  the  dry  path  before  them. 

We  should  remember  these  examples  when  difficulties 
confront  us.  If  only  we  faithfully  continue  our  road,  God 
will  remove  the  obstacles,  if  He  wishes  us  to  do  that  particular 
work,  and  often  for  us,  as  for  the  ministering  women,  God 
asks  our  loving  services,  and  when  they  are  offered,  He 
diverts  them  into  another  channel.  The  obstacles,  which 
blocked  our  path,  were  but  finger-posts  pointing  out  where 
the  path  of  true  service  lay  for  us  at  that  moment. 

May  we  not  also  take  to  ourselves  the  angel's  words  to 
these  faithful  women  :  "  Why  seek  ye  the  Living  One 
among  the  dead  ?  "  Too  often  we  are  guilty  of  this  folly, 
we  "  seek  the  living  among  the  dead,"  when  we  give  to 
creatures  the  love  which  should  be  given  to  God,  when  we 
put  the  creature  in  God's  place,  when  we  seek  to  satisfy 
the  boundless  cravings  of  our  intellect  in  pure  philosophical 
speculations,  when  we  strive  to  nourish  our  immortal  souls 
with  the  husks  which  this  world  offers.  Since  we  are  risen 
with  Christ  our  Master,  be  it  ours  **  to  seek  the  things  that 
are  above,"  where  Jesus,  the  Living  One,  ever  **  sitteth 
at  the  right  hand  of  God." 

Lastly,  these  holy  women  "  running  to  tell  His  disciples," 
remind  us  that  we,  too,  can  spread  the  news  that  Christ 

io8 


Angels  appear  to   the  Holy  Women 

is  risen.  By  a  consistent  Catholic  life,  we  can  bear  witness 
to  the  truths  of  Christianity.  If  we  be  privileged  to 
**  instruct  others  unto  righteousness,"  then  our  lot  has 
indeed  fallen  **  in  a  pleasant  place,"  for  we  can  imitate 
these  faithful  disciples  by  **  running  "  to  tell  others  the 
good  news,  by  our  fervour  and  zeal  in  making  known  the 
CathoHc  Faith  both  by  word  and  deed. 

SUMMARY    FOR   MEDITATION 

First  Prelude.— Contempla,te  the  holy  women  on  their  way 
to  the  sepulchre.  One  group  starts  from  Mount  Sion,  other 
groups  come  from  Olivet  and  Bethania. 

Second  Prelude. — Pray  for  the  grace  of  loving  constancy 
and  firm  faith. 

First  Point. — The  three  holy  women  go  to  the  sepulchre 
very  early,  carrying  their  spices.  They  reach  the  grave,  and, 
finding  the  stone  removed,  enter  the  sepulchre.  Not  finding 
the  Lord's  Body,  they  run  from  the  garden.  Mary  Magdalene 
runs  on  first  to  tell  Peter  and  John. 

Second  Point. — Mary  of  James  and  Salome,  having  met 
some  of  their  companions  on  their  way  to  the  sepulchre, 
return  with  them.  The  angels  appear  to  them,  and  announce 
the  joyful  news  that  Jesus  is  risen.  The  women  hasten  to 
tell  Peter  and  the  disciples. 

Third  Point. — From  the  narrative  of  the  holy  women's  visit 
to  the  sepulchre,  we  may  learn  :  i.  To  be  ever  ready  to  render 
loving  services  to  our  neighbours  for  Christ's  sake.  2.  To 
go  bravely  forward  in  spite  of  obstacles,  assured  that  God  will 
remove  them  or  enable  us  to  surmount  them.  3.  To  seek 
God  in  His  creatures,  never  to  cling  to  them  for  themselves. 
4.  To  be  zealous  in  spreading  the  truths  of  our  holy  Faith. 

Colloquy. — Thank  God  for  having  given  His  angels  charge 
over  you.  Pray  for  courage  to  imitate  the  fidelity  and 
courage  of  the  holy  women.  Ask  for  grace  to  go  forward 
in  spite  of  obstacles,  to  be  zealous  in  spreading  the  know- 
ledge of  Christ.  Thank  God  for  deigning  to  use  you  as  His 
instrument.  Beg  our  God  to  imprint  His  words  upon  your 
memory. 

109 


IX 


ST.    PETER   AND    ST.    JOHN    VISIT    THE 
TOMB 

Harmonised  Narrative. — "  Mary  Magdalene  cometh  to  Simon 
Peter,  and  to  the  other  disciple  whom  Jesus  loved,  and  saith  to 
them  :  They  have  taken  away  the  Lord  out  of  the  sepulchre,  and 
we  know  not  where  they  have  laid  Him.  Peter,  therefore,  went  out, 
and  that  other  disciple  ;  and  they  came  to  the  sepulchre.  And  they 
both  did  run,  and  that  other  disciple  out-ran  Peter,  and  came  first 
to  the  sepulchre.  And  when  he  stooped  down,  he  saw  the  linen 
cloths  lying,  but  yet  he  went  not  in.  Then  cometh  Simon  Peter 
following  him,  and  went  into  the  sepulchre  and  saw  the  linen  cloths 
lying.  And  the  napkin  that  had  been  about  His  head,  not  lying 
with  the  linen  cloths  but  apart,  wrapt  up  into  one  place.  Then 
that  other  disciple  also  went  in,  who  came  first  to  the  sepulchre, 
and  he  saw  and  believed.  For  as  yet  they  knew  not  the  Scripture, 
that  He  must  rise  again  from  the  dead.  So  the  disciples  went 
away  again  to  their  homes.  And  Peter  went  away  wondering  in 
himself  at  that  which  was  come  to  pass." — St.  John  xx.  ;  St. 
Luke  xxiv. 

WHILE  Mary  of  James,  and  Salome,  hurry  away 
terrified  from  the  sepulchre  in  one  direction, 
we  will  follow  Mary  Magdalene  in  spirit  as 
she  goes  back  to  the  Cenacle.  Breathlessly  she  runs 
from  the  garden,  past  Calvary,  and  over  the  slopes  of 
Sion.  Love  and  fear  give  her  wings.  She  takes  no  notice 
of  the  people  whom  she  passes  on  her  road.  They  look 
at  her  with  astonishment.  Perchance  some  persons  kindly 
ask  the  cause  of  her  sorrow,  for  every  trait  of  her  counte- 
nance bespeaks  deep  grief.  She  answers  them  not,  and 
they  conclude  she  is  mourning  for  a  dear  one,  and  that, 

no 


St.  Peter  and  St.  John  visit  the  Tomb 

like  many  Oriental  mourners,  she  prefers  not  to  speak. 
Other  passers-by,  respecting  her  grief,  ask  no  questions, 
but  merely  utter  the  customary  prayer  :  **  May  the  Lord 
of  consolations  comfort  you  !  Blessed  be  He  who  com- 
forteth  mourners  !  "  Or  they  addressed  each  other,  say- 
ing :  "  Weep  for  her,  all  ye  that  are  bitter  of  heart."  Then 
after  gazing  at  her,  as  she  hurries  along  and  wondering  why 
a  mourner  should  act  thus,  they  pass  on  their  respective 
ways. 

Mary  Magdalene  heeds  them  not ;  she  is  deaf  to  all 
the  things  that  touch  not  her  Divine  Master.  All  her 
thoughts  are  centred  in  Him.  His  Body  has  been  taken 
away — this  is  her  one  thought,  her  one  sorrow,  and  it  fills 
her  cup  of  woe  to  the  brim.  On  she  speeds,  ever  repeating 
to  herself :  "  They  have  taken  away  the  Lord,  and  we 
know  not  where  they  have  laid  Him." 

At  last  she  reaches  the  house  of  Mary,  the  mother  of 
St.  Mark,  on  the  southern  slopes  of  Sion.  Here  she  finds 
St.  John,  and  although  Mary  the  mother  of  Jesus  is  in 
that  house,  we  may  presume  from  what  we  know  of  Mary 
Magdalene's  unselfish  love,  that  she  would  refrain  from 
teUing  her  that  the  Body  of  Jesus  had  been  removed.  In 
her  ignorance,  she  imagined  that  the  account  of  the  sepulchre 
having  been  rifled — as  she  presumed — would  add  to  the 
grief  of  the  blessed  Mother  of  Sorrows. 

It  appears  as  though  "  Simon  Peter  and  the  other 
disciple  "  were  not  both  to  be  found  under  the  same  roof. 
This  is  suggested  by  the  repetition  of  the  preposition. 
We  are  told  that  "  Mary  Magdalene  comet h  to  Simon  Peter 
and  to  the  other  disciple  whom  Jesus  loved."  Or,  as  sug- 
gested previously,  she  may  have  found  them  both  there, 
as  it  was  now  early  morning,  and  the  Apostles  gathered 
together  there  at  certain  times. 

In  any  case,  she  found  the  two  Apostles  whom  she 
sought.  It  was  natural  for  her  to  turn  to  Simon  Peter. 
Was  he  not  the  head  of  the  ApostoUc  band  in  spite  of  his 

III 


From  the  Sepulchre  to  the  Throne 

threefold  denial  ?  Was  he  not  a  **  disciple  whom  Jesus 
loved,  St.  John  being  "  the  other  disciple  "  who  shared 
this  blessed  distinction  ?  It  is  John  who  gives  this  title 
to  Peter ;  he  has  no  desire  to  keep  this  privileged  name 
exclusively  for  himself,  and  in  speaking  of  the  love  which 
Jesus  bore  to  both  Peter  and  himself  the  Evangelist  uses 
the  Greek  verb  ((^tXetu),  which  signifies  the  love  that  exists 
between  personal  friends.  Such,  St.  John  also  tells  us,  was 
the  love  of  Jesus  for  Lazarus  and  his  two  sisters,  so  that 
the  three  disciples  of  Jesus  mentioned  in  the  incident  on 
which  we  are  meditating  were  all  specially  loved  by  Jesus — 
loved  with  that  personal  affection  of  which  every  human 
soul  has  need.  We  do  not  want  to  be  loved  merely  as  one 
of  a  crowd,  but  we  hunger  for  something  more  personal 
and  individual.  Need  we  envy  these  three  blessed  disciples 
their  wondrous  privilege  ?  No,  since  we  ourselves  can 
attain  to  it,  for  Jesus  has  said  :  *'  You  are  my  friends  if 
you  do  the  things  that  I  command  you  "  ;  and  again  : 
"  If  you  keep  My  commandments  you  shall  abide  in  My 
love."  1  The  three  links  of  the  spiritual  ascent  to  the 
friendship  of  Jesus  are  clearly  given — we  obey,  we  abide  in 
His  love,  we  are  His  friends. 

Impetuously,  Mary  breaks  in  with  her  unexpected  news 
upon  the  grief-stricken  Apostles.  Peter  has  wept  continu- 
ously ever  since  Jesus  looked  so  tenderly  upon  him  ;  he 
cannot  forgive  himself,  and  though  he  has  asked  pardon  of 
God,  he  yearns  to  know  that  his  Master  has  pardoned  him. 
But  Jesus  lies  dead  in  the  tomb  and  never  will  he  receive 
this  assurance.  So  he  thinks,  for  Peter  has  no  hope  of  a 
glorious  Resurrection  for  His  Master,  so  for  the  time  being 
his  grief  is  irremediable.  John,  too,  is  mourning  bitterly  ; 
so  far  he  has  no  expectation  of  ever  seeing  his  Master  alive 
again.  God  has  so  willed  it ;  the  incredulity  and  utter 
despair  of  Jesus*  disciples,  when  they  saw  Him  "  crucified, 
dead  and  buried,"  were  to  serve  as  witnesses  to  that  Resur- 

1  St.  John  XV.  9  et  seq. 
112 


St.  Peter  and  St.  John  visit  the  Tomb 

rection  which  came  to  them  so  unexpectedly,  that  they, 
at  first,  rejected  it. 

Simon  Peter  and  John,  horrified  at  the  tidings,  lose  no 
time  in  setting  out  for  the  sepulchre.  They  wish  to  assure 
themselves  that  the  tomb  is  indeed  empty.  Mary's 
message  was  brief  and  sobs  choked  her  utterance : 
"  They  have  taken  away  the  Lord."  "  They  "  have  taken 
— she  mentions  no  names,  but  we  may  conjecture  that  she 
refers  to  the  enemies  of  Jesus.  She  imagines  that  they  have 
carried  their  hatred  and  vengeance  beyond  the  grave  and 
outraged  His  sacred  Body.  Peter  and  John  think  the 
same  :  they  know  that  none  of  the  Apostles  or  disciples 
would  have  disturbed  that  lifeless  Body.  Who  can  have 
removed  It  ?  Peter — ever  a  man  of  prompt  action — and 
St.  John  at  once  leave  the  house,  and  hurry  on  the  way 
towards  the  sepulchre. 

Mary  Magdalene  does  not  name  her  companions ;  she 
refers  to  them  indirectly  when  she  says  :  "  We  know  not 
where  they  have  laid  Him,"  but  certainly  St.  John  knew 
that  his  mother,  Salome,  had  gone  to  the  sepulchre  for  the 
purpose  of  embalming  the  dead  Body  of  Jesus.  These 
words  also  show  that  when  Mary  went  to  Peter  and  John, 
she  had  as  yet  seen  neither  the  Angels  nor  her  Risen 
Saviour. 

**  They  both  did  run  together."  In  their  sorrow  they 
were  united.  Because  Peter  had  denied  his  Master,  the 
beloved  Apostle  did  not  turn  from  him  with  anger  and 
contempt.  John  knew  how  sorely  Peter  had  been  tempted 
in  that  courtyard.  Perhaps  he  reproached  himself  for 
having  spoken  to  the  portress  on  that  fatal  night  and  in- 
duced her  to  let  Peter  come  in.  He,  too,  had  fled  and 
abandoned  his  Master  in  Gethsemani,  but,  above  all,  John 
had  drunk  in  from  Jesus'  teachings  those  sweet  lessons  of 
love  and  mercy.  He  knew  how  the  Good  Shepherd  ever 
received  the  straying  sheep  and  even  sought  them  out,  and 
John  did  likewise  with  his  fallen  brother  Simon  Peter. 

113  H 


From  the  Sepulchre  to  the  Throne 

The  words  of  St.  Paul  to  the  Galatians  read  Hke  a  com- 
mentary on  St.  John's  friendship  for  Peter  after  the  latter's 
denial,  and,  be  it  noted  in  passing,  an  injury  offered  to 
one  we  love  dearly  cuts  us  more  deeply  than  any  personal 
affront.  Listen  to  the  exhortation  of  the  Apostle  of  the 
Gentiles  :  "  Brethren,  if  a  man  be  overtaken  in  any  fault 
.  .  .  instruct  such  a  one  in  a  spirit  of  meekness,  consider- 
ing thyself,  lest  thou  also  be  tempted.  Bear  ye  one 
another's  burdens,  and  so  you  shall  fulfil  the  law  of  Christ."  ^ 
There  was  a  time  when  John — one  of  the  Sons  of  Thunder 
— had  desired  to  call  down  fire  from  heaven  upon  the 
Samaritans,  who  had  refused  to  allow  Jesus  and  His  dis- 
ciples to  pass  through  their  towns,  but  that  was  before 
John  had  stood  upon  Mount  Calvary  and  heard  the  Lamb 
of  God  intercede  for  His  executioners,  saying  repeatedly  : 
"  Father,  forgive  them  for  they  know  not  what  they  do." 

Simon  Peter  and  John  hasten  on,  at  first  keeping  together, 
then,  in  his  eagerness  to  verify  Magdalene's  words  and  being 
younger  than  his  companion,  "  that  other  disciple  outran 
Peter,  and  came  first  to  the  sepulchre."  How  vividly  the 
whole  scene  must  have  come  before  the  aged  Evangelist 
when,  some  sixty  years  later,  he  described  the  events  of 
that  grand  Resurrection  morning  !  How  true  it  is  that,  in 
moments  of  great  stress  and  anguish,  apparently  insignifi- 
cant details  imprint  themselves  indelibly  on  the  human 
mind ! 

John,  having  outrun  Peter,  reached  the  sepulchre 
almost  breathless.  Mary  Magdalene  drops  out  of  his 
narrative  for  the  moment.  He  stands  there  seized  with 
reverent  awe,  and  contents  himself  with  bending  down  to 
look  into  the  inner  chamber.  John  notices  the  grave- 
cloths  lying  and  sees  that  the  grave  is  untenanted.  He 
cannot  see  the  inner  chamber  without  stooping  down,  for 
it  is  two  or  three  feet  lower  than  the  vestibule.  It  is  lighter 
now  than  when  the  three  holy  women  examined  the  tomb, 

1  Gal.  vi.  I. 

•114 


St.  Peter  and  St.  John  visit  the  Tomb 

but  still  there  is  little  light  in  that  recess ;  the  whiteness  of 
the  shroud  renders  it  more  conspicuous  than  the  actual 
tomb.  As  John  looks  at  these  grave-cloths,  he  remembers 
how  he  helped  Joseph  and  Nicodemus  to  swathe  the  lacer- 
ated Body  of  the  Lord.  Love  and  awe  hold  John  back 
for  the  moment,  and,  as  he  stands  there,  perhaps  a  dimly 
nascent  hope  rises  in  his  soul.  Jesus  had  said  at  that  last 
Supper :  "  You  shall  see  Me  again  and  your  sorrow  shall 
be  turned  into  joy."  but  if  some  of  these  consoling  thoughts 
recurred  to  him,  incredulity  and  misapprehension  again 
acquired  the  mastery.  As  yet  the  disciples  "  knew  not 
the  Scripture,"  that  is,  they  did  not  believe  that  their  Lord 
would  really  rise.  They  looked  forward  simply  to  the 
Resurrection  of  the  last  day,  and  interpreted  their  Master's 
words  from  that  point  of  view. 

At  length  Peter  reaches  the  tomb,  and  instantly  he 
enters.  His  characteristic  impetuosity  reveals  itself. 
He  intends  to  examine  the  selpuchre  himself.  John, 
mastering  his  emotion,  follows  his  companion.  Both 
notice  the  grave-cloths  through  which  the  Body  of  Christ 
has  passed,  and  Peter  remarks  that  the  napkin  which  was 
wound  around  His  head  is  now  lying  "  apart."  St.  John 
does  not  here  mention  our  Lord  by  name,  any  more  than 
Mary  did  when  addressing  Jesus  Himself.  When  our  minds 
are  preoccupied  with  one  person  or  thing  we  often  act  thus, 
concluding  that  those  to  whom  we  speak  are  as  interested 
in  the  matter  as  we  are  ourselves. 

St.  Peter  appears  to  have  looked  carefully  round  before 
St.  John  summoned  up  courage  to  follow  him.  There 
were  no  traces  of  violence  or  hasty  flight :  all  was  in  order. 
Both  gazed  upon  these  swathing-bands,  both  saw  the  empty 
tomb — empty  and  yet  full,  for  legions  of  angels  kept  watch 
there  invisibly.  How  much  more  there  was  in  that  grave 
than  what  they  saw  !  It  is  ever  so,  for  Heaven  is  all  around 
us,  God  is  "  not  far  from  any  one  of  us,"  His  holy  angels 
are  ever  at  hand  to  succour  and  defend  us  in  all  our  needs. 

115 


From  the  Sepulchre  to  the  Throne 

The  two  Apostles  gazed  upon  the  same  material  things 
— the  empty  tomb  and  the  Hnen  bands — but  the  impres- 
sions received,  differed  considerably.  St.  John  records  that 
it  was  while  they  were  in  the  sepulchre  together,  looking  at 
the  place  where  the  Lord  had  laid,  that  full  faith  in  the  Re- 
surrection of  his  Master  was  enkindled  in  his  soul — "  he 
saw  and  believed.''  Until  this  moment  the  meaning  of  those 
prophecies  concerning  the  Resurrection  of  the  Messias  had 
been  hidden  from  the  eyes  of  the  disciples.  Now,  the  empty 
tomb,  the  discarded  grave-cloths  explained  "  the  Scripture  " 
that  "  He  must  rise  again  from  the  dead."  St.  John  did  not 
refer  in  these  words  to  the  collective  prophecies  of  the 
Resurrection,  but  to  some  definite  prediction.  The  expres- 
sion "  the  Scripture  "  refers  to  some  special  passage,  whereas 
**  the  Scriptures  "  always  signifies  the  books  of  the  Old 
Testament  in  general. 

What  "  Scripture"  recurred  to  St.  John's  mind  as  he 
stood  in  the  sepulchre  on  that  Easter  morning  ?  The 
devout  Jews  knew  the  Psalms  well ;  daily  a  portion  was 
chanted  by  the  Levites  in  the  Temple,  both  after  the  morn- 
ing and  evening  sacrifice.  Perhaps  that  passage,  so  well 
known  and  so  explicit,  came  before  the  beloved  Apostle 
as  he  stood  silently  gazing  around,  and  the  words  explained 
the  mystery  of  the  vanished  Body  :  "  Because  Thou  wilt 
not  leave  My  Soul  in  hell,  nor  wilt  Thou  suffer  Thy  Holy 
One  to  see  corruption."  ^  Or  did  St.  John  remember  that 
Isaias  had  predicted  that  if  the  Just  and  Suffering  Servant 
"  shall  lay  down  His  life  for  sin,  He  shall  see  a  long-lived 
seed  "  ?  To  see  a  long-lived  seed  after  having  suffered 
death  gives  a  promise  of  resurrection. 

Whatever  predictions  recurred  to  St.  John,  one  thing 
is  certain,  it  was  only  when  he  stood  before  the  empty 
tomb  that  he  "  saw  and  believed.''  Then  only,  in  virtue  of 
the  special  grace  of  faith  in  that  blessed  mystery,  did  he  grasp 
the  true  meaning  of  the  sacred  prophecies.    There  lay  the 

1    Ps.  XV.   lO. 

ii6 


St.  Peter  and  St.  John  visit  the  Tomb 

grave- cloths — the  Risen  Master  needed  them  no  longer, 
the  glorious  body  is  clothed  in  its  own  raiment  of  light. 
It  was  the  third  day,  and  Jesus  had  so  often  repeated  those 
solemn  words,  "  and  the  third  day  rise  again."  Often 
John  and  his  fellow- Apostles  had  heard  these  predictions, 
but  "  they  understood  none  of  these  things,  and  this 
word  was  hid  from  them,  and  they  understood  not  the 
things  that  were  said."  ^  How  plain  it  all  seemed  the 
moment  God  flooded  the  soul  of  St.  John  with  supernatural 
light — not  indeed,  as  yet  the  fulness  of  the  Pentecostal 
illumination,  but  a  firm  faith  in  the  Resurrection  of  his 
Lord. 

Doubtless  the  special  intercourse  which  the  beloved 
disciple  had  been  privileged  to  have  with  our  blessed  Lady 
had  prepared  him  to  accept  this  truth.  She  had  not  pre- 
pared spices  nor  accompanied  the  three  holy  women  to 
assist  in  embalming  the  dead  Body  of  her  Son.  Mary,  the 
Mother  of  Jesus,  knew  that  her  Son  would  rise  again. 
The  Angel  Gabriel  had  prophesied  that  her  Son  "  should 
be  great,"  and  that  He  would  reign  in  the  house  of  Jacob 
for  ever  .  .  .  "of  His  kingdom  there  should  be  no  end."  ^ 
EUzabeth  had  said  to  her  :  "  Blessed  art  thou  that  hast 
beheved,  because  all  those  things  shall  be  accompHshed 
that  were  spoken  to  thee  by  the  Lord."  Mary's  faith 
was  not  shaken  by  the  terrible  ordeal  of  Calvary,  and  we 
may  presume  that  she  strove  to  convince  the  despairing 
disciples  that  all  was  not  lost,  that  Jesus  would  rise  again. 
If  the  words  of  Jesus  Himself  were  misunderstood,  it  is 
not  astonishing  that  our  Lady's  words  should  appear 
equally  enigmatical.  In  any  case,  the  Apostle  who  was 
the  first  to  beheve  was  the  adopted  son  of  Mary. 

We  may  contemplate  St.  John  hurrying  back  to  the 
Cenacle  to  tell  the  Blessed  Mother  of  God  that  on  this,  the 
third  day,  the  sepulchre  is  empty,  and  that  this  must  signify 
that  Jesus  has  indeed  risen.     John  "  saw  and  believed  "  ; 

^  St.  Luke  xviii.  34.  2  Ihid.,  i.  31. 

117 


From  the  Sepulchre  to  the  Throne 

joy  lights  up  his  countenance  as  he  hastens  to  tell  our  Lady 
the  glad  tidings. 

"  With  eager  feet 
He  wends  his  way,  and  meets  the  smile  of  faith 
Upon  the  Virgin  Mother's  face,  ere  he 
Can  tell  the  proofs  of  Resurrection.     She 
Had  grasped  the  truth.     Was  not  her  Son  Divine  ? 
Could  Death  enthral  the  Life  ?     And  had  not  He 
Whose  Heart  in  sympathy  had  ever  beat. 
Answering  to  hers,  now  healed  the  wound  the  sword 
Had  pierced  so  keenly,  and  to  her  revealed 
The  knowledge  of  the  new-born  joy,  now  His, 
Of  having  ransomed  Man  from  Death  and  Hell  ? 
That  joy  for  which  He  had  endured  the  Cross, 
Despised  the  shame,  and  sanctified  for  aye 
Humiliation,  suffering,  and  pain."     (S.  C.) 

Leaving  Mary  and  her  adopted  son  holding  sweet  inter- 
course concerning  Jesus,  let  us  return  to  Peter.  St.  John 
tells  us  that  he  and  his  companion,  after  having  examined  the 
empty  sepulchre,  "  went  away  again  to  their  own  homes," 
and  this  again  seems  to  point  to  two  dweUings.  Peter  left 
the  sepulchre  "  wondering  in  himself  at  that  which  was 
come  to  pass."  John  believed  ;  as  yet,  Peter  "  knew  not 
the  Scriptures  that  He  must  rise  again,"  but  the  penitent 
Apostle  wondered  and  pondered  over  what  he  had  seen. 
Often  as  he  had  heard  Jesus  say  that  He  "  must  suffer  many 
things,"  and  must  accomplish  the  Scriptures  by  rising 
again,  Peter  had  not  grasped  and  could  not  grasp  this  truth. 

God  reveals  His  secrets  as  and  when  He  wills,  and  until 
the  Holy  Ghost  speaks  interiorly  to  the  soul,  until  He, 
receiving  the  things  of  Jesus,  shows  them  unto  us,  it  is 
impossible  for  us  to  rise  to  the  comprehension  of  super- 
natural truths."  Faith  is  a  gift  of  God,"  and  "  the  Spirit 
breatheth  where  He  will."  John  ''saw  and  believed," 
while  Peter  '*  saw  and  wondered."  This  phenomenon  may 
frequently  be  observed ;  one  soul  sees  the  beauties  and 
reasonableness  of  the  CathoHc  Faith  and  receives  the  gift 

ii8 


St.  Peter  and  St.  John  visit  the  Tomb 

of  faith  where  another  wonders  and  remains  incredulous. 
One  soul  hears  the  call  to  ascend  higher  in  the  spiritual 
Hfe,  while  another,  though  hearing  it,  does  not  understand, 
and  remains  on  a  lower  plane.  Doubtless,  we  may  attri- 
bute John's  immediate  behef  to  a  special  grace  given  in 
reward  to  his  fidelity,  as  well  as  to  the  influence  of  our  Im- 
maculate Mother.  Nor  must  we  pass  over  the  differences 
in  the  characters  of  the  two  Apostles.  Friends  as  they  were, 
their  friendship  was  based  on  contrasts  rather  than  on 
resemblances. 

John  was  of  a  receptive,  contemplative  character,  with 
a  deep  spiritual  insight  into  the  things  of  God.  Fidelity 
to  duty  characterised  him,  thus  he  left  St.  John  the  Baptist 
the  moment  the  latter  pointed  out  Jesus  as  the  Messias. 
He  gave  up  all  for  Christ,  and  showed  his  deep  love  for 
his  Master  by  standing  close  to  the  cross  with  the  Mother 
of  Sorrows.  In  his  youth  he  was  "  a  son  of  thunder,"  but 
as  grace  and  years  of  labours  for  Christ  did  their  work,  he 
became  the  Apostle  of  love.  Fittingly  is  he,  who  had  such 
a  deep  penetration  into  the  Divine  Mysteries,  symboHsed 
by  an  eagle. 

Peter  was  energetic,  enterprising  to  a  fault,  but  devoted, 
like  St.  John,  to  our  Lord.  Peter's  strong,  ardent  love 
often  led  him  to  overstep  the  bounds  of  respect,  as  when 
he  rebuked  our  Lord  for  speaking  of  the  Passion.  But 
Peter  had  a  strong  will,  courage  to  endure  for  his  Master, 
and,  if  he  failed  in  the  high  priest's  house,  it  was  because 
he  had  presumed  too  much  on  his  own  strength,  and 
**  pride  goeth  before  a  fall."  Peter  never  failed  in  love  for 
his  Master.  The  bitter  experience  of  that  night  seems  to 
have  borne  fruit,  for  Peter  did  not,  with  his  usual  vehemence, 
declare  that  someone  had  certainly  taken  the  Body  away, 
that  there  could  be  no  question  of  Resurrection ;  more 
humble  after  his  sin,  he  went  home  "  wondering."  But 
the  first  gleam  of  Hght  had  Ht  up  his  darkness,  soon  the 
joyful  news  of  the  Resurrection  would  be  explicitly  pro- 
ng 


From  the  Sepulchre  to  the  Throne 

mulgated,  and  before  the  sun  set  on  that  glorious  Easter 
day,  Peter  had  seen  and  conversed  with  his  Risen  Lord. 


SUMMARY   FOR   MEDITATION 

First  Prelude. — Contemplate  St.  Mary  Magdalene,  as  she 
runs  from  the  garden  to  tell  Simon  Peter  and  John  that  the 
Lord's  body  is  no  longer  in  the  sepulchre. 

Second  Prelude. — Ask  for  grace  to  seek  Jesus  earnestly,  to 
strive  to  know  Him  daily  better,  never  to  rest — should  we 
have  the  misfortune  to  lose  His  interior  Presence  by  mortal 
sin — until  we  have  found  Him  again  by  contrition  and  ab- 
solution. 

First  Point. — Mary  Magdalene  hurries  from  the  sepulchre. 
She  finds  Simon  Peter  and  John,  and  tells  them  her  grief : 
"  They  have  taken  away  the  Lord's  body,  and  we  know  not 
where  they  have  laid  Him." 

Second  Point. — Peter  and  John  go  at  once  to  the  garden. 
John  outruns  Peter,  and  waits  for  him  at  the  sepulchre.  Peter 
arrives,  enters,  and  examines  the  empty  tomb.  John  also 
goes  in.     They  see  the  grave-cloths  and  the  empty  tomb. 

Third  Point. — Note  the  different  effects  produced  by  the 
sight.  John  sees  and  believes  in  the  Resurrection  ;  he  hurries 
home  to  tell  our  Lady,  who  has  full  faith  in  this  blessed 
mystery.  Peter  sees  and  wonders.  God  gives  spiritual  dis- 
cernment as  He  wills,  when  and  to  whom  He  chooses. 

Colloquy. — Ask  for  the  gift  of  a  firm  faith  and  hope  in 
God's  promises.  Pray  for  grace  to  look  upon  all  earthly  things 
in  their  true  bearing  upon  our  eternal  salvation.  Pray  for 
intelligence  in  the  things  of  God,  and  for  docility  to  the 
inspirations  of  the  Holy  Spirit.  Invoke  our  Lady  and  these 
two  Apostles,  that  by  their  intercession  you  may  hold  fast 
to  God's  promises. 


120 


JESUS  APPEARS  TO  ST.  MARY 
MAGDALENE 

Harmonised  Narrative. — "  But  Mary  stood  without  at  the 
sepulchre  weeping.  Whilst  she  was  then  weeping,  she  stooped 
down,  and  looked  into  the  sepulchre.  And  she  saw  two  angels  in 
white  sitting,  one  at  the  head,  and  the  other  at  the  feet,  where  the 
body  of  Jesus  had  been  laid.  They  say  to  her  :  Woman,  why 
weepest  thou  ?  She  said  to  them  :  Because  they  have  taken  away 
my  Lord,  and  I  know  not  where  they  have  laid  Him.  When  she 
had  said  these  words,  she  turned  herself  back,  and  saw  Jesus  standing, 
and  she  knew  not  that  it  was  Jesus.  Jesus  said  to  her  :  Woman, 
why  weepest  thou  ?  whom  seekest  thou  ?  She,  thinking  that  it 
was  the  gardener,  saith  to  Him  :  Sir,  if  thou  hast  taken  Him  away, 
tell  me  where  thou  hast  laid  Him,  and  I  will  take  Him  away.  Jesus 
saith  to  her :  Mary.  She,  turning,  saith  to  Him  :  Rabboni,  that 
is  to  say,  Master.  Jesus  saith  to  her  :  Do  not  touch  me  ;  for  I 
have  not  yet  ascended  to  My  Father  ;  but  go  to  My  brethren,  and 
say  to  them  :  I  ascend  to  My  Father  and  to  your  Father,  to  My 
God  and  to  your  God.  But  He  rising  early  the  first  day  of  the 
week,  appeared  first  to  Mary  Magdalene,  out  of  whom  He  had  cast 
seven  devils.  She  went  and  told  them  that  had  been  with  Him, 
the  disciples  who  were  mourning  and  weeping:  I  have  seen  the 
Lord,  and  these  things  He  said  to  me.  And  they  hearing  that  He 
was  alive,  and  had  been  seen  by  her,  did  not  believe." — St.  John 
XX.  ;  St.  Mark  xvi. 

A  FTER  Peter  and  John  had  gone  "  away  again  to 
/-\  their  homes,"  Mary  Magdalene,  who  had  returned 
to  the  garden,  stood  by  the  sepulchre  weeping.  St. 
Augustine  remarks  that  "  a  stronger  affection  chained  to 
the  spot,  one  of  a  weaker  nature."  This  brave,  loving 
follower  of  Jesus  could  not  make  up  her  mind  to  leave  the 
sepulchre.  She  remained  there  the  very  image  of  grief,  all 
hope  now  engulphed  in  her  Lethe  of  woe.   Watch  her  as  she 

121 


From  the  Sepulchre  to  the  Throne 

keeps  her  vigil.  Well  may  she  grieve,  for  Jesus  was  her 
All-in- All,  and,  as  she  imagines.  He  is  still  numbered  with 
the  dead.  Not  only  has  He  passed  out  of  her  hfe,  but  His 
sacred  Body  has  been  removed.  When  our  dear  ones  have 
left  us,  we  treasure  their  portraits  or  some  little  thing  which 
was  once  theirs.  These  objects  have  a  special  value,  since 
they  remind  us  of  those  whom  God  has  called  hence,  these 
keepsakes  seem  like  links  which,  in  a  sense,  keep  them  near 
to  us.  Of  these  treasured  objects  to  which  the  heart  clings, 
the  mortal  remains — the  ashes  of  the  dead — hold  the  first 
place.  Thus  when  a  man  is  drowned  at  sea  and  his  body 
cannot  be  recovered,  it  adds  to  the  sorrow  of  his  relatives — 
they  cannot  even  visit  his  tomb  and  pray  beside  it.  Some- 
thing of  Jesus  remained  for  Mary,  as  long  as  she  could  show 
her  love  and  respect  to  His  dead  Body.  Now  that  was  gone 
she  remains  by  the  sepulchre  weeping  aloud. 

"  Blessed  are  they  that  mourn  "  for  the  absence  of 
Jesus  ;  "  the  tears  shed  for  Christ  do  not  lose  their  reward, 
nor  is  it  long  before  love  for  Him  bears  fruit — nay,  rather 
will  grace  and  swift  recompense  follow  speedily  in  the  train 
of  pain."  ^  But  Mary's  grief  does  not  reduce  her  to  in- 
action ;  she  is  determined  to  find  her  Divine  Master — to 
save  His  precious  Body  from  insults.  We  may  apply  to 
this  ardent  lover  of  Jesus,  the  words  of  the  Spouse  of  Christ 
in  the  Canticle  of  Canticles  :  "  In  my  bed  by  night,  I  sought 
Him  whom  my  soul  loveth  ;  I  sought  Him,  and  found  Him 
not.  I  will  rise  and  go  about  the  city.  In  the  streets  and 
broad  ways  I  will  seek  Him  whom  my  soul  loveth  :  I 
sought  Him,  and  found  Him  not."  ^ 

Once  more  Mary  stoops  down  and  looks  into  the 
sepulchre.  Is  it  really  empty  ?  Has  not  the  body  been 
put  back  ?  Seeking  the  dead,  Mary  finds  the  living— not 
as  yet,  indeed,  her  Beloved,  but  His  messenger  of  hope. 
There,  in  the  inner  chamber,  keeping  watch  over  "  the 
place  where  the  Lord  had  laid,"  two  angels  were  seated, 
"  one  at  the  head  and  the  other  at  the  feet  "  of  the  empty 

i  St.  Cyprian  in  Joan,  lib.  xii.  «  Cant.  iii.  i. 

122 


'hoto  Anderson. 


Jesus  appears  to  St.  Mary   Magdalen. 


Jesus  appears  to  St.  Mary  Magdalene 

grave.  The  grave-cloths  were  still  there ;  angels  were 
there,  but  Mary  sees  not  her  Lord.  Before  manifesting 
Himself  to  her,  He  desires  to  prepare  her  soul  for  that 
blessed  vision.  The  effulgence  of  the  angelic  sentinels  Ut 
up  that  hallowed  cave.  As  "one  cherub  on  the  one  side, 
and  the  other  on  the  other  side,  stood  over  the  Ark  of  the 
Testimony  "  ^  in  the  Holy  of  Hohes,  so  these  Angels  of  the 
Resurrection  kept  their  watch  in  the  sepulchre,  guarding 
it  from  the  foes  of  Jesus,  and  waiting  there  to  console  His 
faithful  disciples.  God  the  Father  has  given  His  Angels 
charge  concerning  Him  ;  they  have  a  blessed  work  to  do 
for  their  Master.  Joyfully  they  fulfil  His  commands,  as 
ready  to  deUver  a  message  of  love  to  the  woman  who  had 
been  a  sinner,  out  of  whom  Jesus  had  cast  seven  devils,  as  to 
announce  the  mystery  of  the  Incarnation  to  the  pure,  lowly 
Virgin  of  Nazareth,  for  "  Are  they  not  all  ministering 
spirits,  sent  to  minister  for  them,  who  shall  receive  the 
inheritance  of  salvation  ?  "  ^ 

The  Angels  are  the  first  to  break  the  solemn  silence. 
Sitting  in  all  their  majestic  beauty,  they  ask  one  question  : 
"  Woman,  why  weepest  thou  ?  "  They  knew  well.  Had 
they  not  witnessed  the  awful  tragedy  of  Calvary  ?  Did 
they  not  know  that  the  Lord  had  risen,  whose  Body  she 
was  seeking  ?  Yes,  these  blessed  spirits  knew  the  cause 
of  her  sorrow,  but  they  ask  the  question  in  order  to  show 
their  sympathy  and  to  console  her  by  giving  her  an  oppor- 
tunity of  telling  them  her  sorrow.  The  Angels  of  God, 
who  share  our  joys,  who  rejoice  over  the  conversion  of  a 
sinner,  are  not  indifferent  to  the  tears  of  men,  they  are  our 
fellow  servants  and  our  brethren.^ 

Mary  Magdalene  answers  their  question  in  all  simplicity  : 
"  Because  they  have  taken  away  my  Lord,  and  I  know  not 
where  they  have  laid  Him."  She  manifests  no  fear  or 
excitement  on  seeing  these  Angels — she  seems  to  treat 
them  as  men  and  almost  with  indifference.  Why  was 
this,  why  does  she  behave  so  differently  from  the  other 

1  Exod.  XXV.  22.  '  Heb.  i.  14.  ^  cf.  Apoc.  xxii.  9. 

123 


From  the  Sepulchre  to  the  Throne 

holy  women  ?  "  They  were  afraid  and  bowed  down  .  .  . 
to  the  ground,"  so  that  the  Angel  had  to  reassure  them 
saying,  "  Fear  not  you."  Mary  is  not  terrified,  because 
one  idea  has  taken  possession  of  her  mind — they  have  taken 
away  her  Lord  and  she  must  find  Him.  She  is  indifferent 
to  all  except  her  Divine  Master.  To  a  soul  that  seeks  God, 
angels  cannot  suffice.  We  have  an  example  of  calmness 
in  presence  of  an  angelic  messenger  very  similar  in  the 
narrative  of  Agar's  grief  when  the  boy  Ismael  was  dying 
of  thirst  "  in  the  wilderness  of  Bersabee."  ^  Having  placed 
her  child  "  under  one  of  the  trees  .  .  .  she  sat  over  against 
him  a  great  way  off  .  .  .  for  she  said,  **  I  will  not  see  the 
boy  die,"  and  there  the  desolate  mother  "  lifted  up  her 
voice  and  wept."  But  God  had  compassion  upon  her, 
and  "  an  Angel  of  God  called  to  Agar  from  heaven,  saying  : 
"  What  art  thou  doing,  Agar  ?  fear  not ;  for  God  hath 
heard  the  voice  of  the  boy."  Then  "  God  opened  her  eyes 
and  she  saw  a  well  of  water,"  and  her  child's  life  was  spared. 
Agar  feared  for  her  boy,  but  she  manifested  no  terror  upon 
hearing  the  Angel's  voice,  because  one  thought  alone  was 
present  to  her  mind — the  fate  of  her  child. 

*'  They  have  taken  away."  Mary  had  used  the  same 
words  to  the  two  Apostles,  and  certainly  they  knew  to 
whom  Mary  referred.  But  she  does  not  stop  to  reflect 
that  these  two  angels  might  require  some  further  explana- 
tion. Nor  did  they,  in  truth,  for,  as  we  have  said  above, 
legions  of  angels  were  present  in  Gethsemani,  in  the  Prae- 
torium,  on  Calvary,  in  Joseph's  garden  when  Jesus  was 
laid  to  rest.  Mary  Magdalene  speaks  for  herself  now, 
hence  she  says  :  "my  Lord  "  and  "  I  know  not  where  they 
have  laid  Him."  The  personal  note  predominates,  and 
naturally,  for  when  speaking  to  the  Apostles,  she  related 
what  she  and  her  two  companions  had  discovered,  whereas 
here  she  merely  answers  the  angel's  sympathetic  question. 

How  truly  Jesus  was  the  personal  Friend  of  Mary 
Magdalene !    Well  might  she  call  Him  *'  my  Lord,"  for 
1  Gen.  xxi.  14  et  seq. 
124 


Jesus  appears  to  St.  Mary  Magdalene 

He  had  forgiven  her  "  many  sins,  raised  her  from  the  lowest 
stage  of  social  degradation,  and  admitted  her  into  the  band 
of  ministering  women.  He  "  loved  Lazarus  and  Martha  and 
Mary."  He  had  often  stayed  with  them  in  Bethania ;  He  had 
raised  Lazarus  from  the  dead.  In  return,  Mary  Magdalene 
loved  Jesus  with  all  the  powers  of  her  soul.  He  Himself 
praised  her  because  she  "  loved  much."  How  blessed  are 
those  who  strive  to  attain  to  this  life  of  intimate  personal 
union  with  Christ.  Those  who  cannot  think  of  Jesus 
otherwise  than  as  the  Saviour  and  the  Lord,  have  not  the 
same  loving  confidence  and  intimate  fellowship  with  Him 
which  is  granted  to  the  soul  that  sees  in  Jesus  a  personal 
Saviour.  The  Spouse  in  the  Canticle  speaks  of  her  Beloved, 
Mary  Magdalene  sought  her  Lord,  St.  Thomas  recognised 
Jesus  as  his  Lord  and  his  God,  our  Immaculate  Mother 
rejoiced  in  God  her  Saviour. 

"  I  know  not  where  they  have  laid  Him.''  She  does 
not  mention  Him  by  name  ;  because  her  soul  is  full  of  the 
thought  of  Jesus,  she  imagines  that  those  to  whom  she 
speaks  are  equally  occupied  with  Him.  Having  said  these 
words,  Mary  "  turned  herself  back."  She  had  no  desire  to 
continue  the  conversation  ;  she  desired  to  seek  her  Lord's 
dead  Body.  St.  John  no  doubt  learnt  from  St.  Mary  Mag- 
dalene herself,  the  details  of  the  scene  he  describes  so 
graphically,  that  it  seems  to  take  place  in  our  presence. 

At  this  moment,  Mary  Magdalene  "  saw  Jesus  standing," 
but  she  did  not  recognise  Him.  He  had  been  there  all  the 
time,  as  He  is  ever  close  to  those  who  suffer  and  who  seek 
Him.  He  is  waiting  to  fulfil  the  Divine  promise  :  "  Before 
they  call,  I  will  hear  ;  as  they  are  yet  speaking,  I  will  hear."  ^ 
Though  in  the  very  presence  of  her  Risen  Saviour,  Mary 
Magdalene  as  yet  "  knew  not  that  it  was  Jesus."  As  we 
contemplate  this  touching  scene,  as  we  look  at  the  group 
standing  before  that  empty  tomb,  what  thoughts  rush  in 
upon  us  !  What  reverent  awe  fills  our  souls !  We  note 
the  garden  flooded  with  the  rays  of  the  morning  sun, 
1  Isa.  Ixv.  24. 
125 


From  the  Sepulchre  to  the  Throne 

lighting  up  the  Sepulchre,  and  close  to  it  we  see  Mary  Mag- 
dalene, the  sorrow-stricken,  faithful  penitent ;  behind  her 
stand  the  two  angels,  in  front  of  her,  the  Incarnate  Son  of 
God,  the  Risen  Saviour. 

Her  Lord  was  so  close  to  her,  the  One  for  whom  she  wept 
so  bitterly,  and,  like  Rachel  "  weeping  for  her  children, 
would  not  be  comforted  "  until  she  had  found  His  sacred 
Body.  How  tenderly  the  Risen  Saviour  looked  upon  this 
loving  disciple,  whose  yearning  desire  to  possess  her  Lord 
once  more — even  though  dead — excluded  all  else  from  her 
mind.  Jesus  loved  and  pitied  her.  As  the  Spouse  of  the 
Canticles  exclaims :  "  Behold,  He  standeth  behind  our 
wall  looking  through  the  windows,  looking  through  the 
lattices."  ^  But  He  willed  to  prepare  Mary  Magdalene  for 
the  revelation  of  Himself,  to  deepen  her  longing  that  He 
might  satisfy  it  more  fully. 

Various  reasons  have  been  suggested  by  the  Fathers  as 
to  why  Mary  Magdalene  did  not  recognise  Jesus — for  ex- 
ample, it  has  been  conjectured  that  she  did  not  look  up, 
that  grief  blinded  her  eyes  and  benumbed  her  faculties, 
that  Jesus'  glorious  body  had  changed  Its  appearance, 
that  He  showed  Himself  under  another  form,  that  her  "  eyes 
were  held,"  like  those  of  the  disciples  of  Emmaus.  As 
various  causes  frequently  combine  to  produce  a  given  effect, 
several  of  these  explanations  may  be  correct.  In  any  case, 
Mary  Magdalene,  in  common  with  the  Apostles,  had  not 
the  slightest  hope  of  ever  seeing  her  Lord  alive  again.  It 
was  true  that  Lazarus  had  come  back  from  the  grave ; 
Jesus  had  called  him  forth,  but  who  could  raise  Jesus  Him- 
self ?  The  Crucifixion  and  Death  of  Jesus  appear  to  have 
completely  extinguished  the  faint  and  intermittent  sparks 
of  faith  which  His  disciples  had  had  in  his  Divinity.  If 
Simon  Peter  and  Martha  ahke  confessed  their  faith  in 
Christ  as  "  the  Son  of  the  Living  God,"  it  is  certain  that 
they  did  not  reaHse  the  full  import  of  their  confession.  In 
each  case  the  sudden  interior  illumination  which  had 
1  Cant.  V.  17. 
126 


Jesus  appears  to  St.  Mary  Magdalene 

caused  them  to  make  their  act  of  faith  in  the  Divinity  of 
Christ,  had  given  place  to  a  darkness  which  might  be  felt, 
like  that  which  of  old  overshadowed  Egypt  and  like  it,  this 
darkness  "  lasted  three  days.''  What  is  true  of  St.  Peter  and 
Martha,  appHes  with  equal  force  to  the  rest  of  the  disciples. 

Mary  Magdalene  therefore  did  not  expect  to  see  Jesus 
alive,  and  as  it  has  been  truly  said  :  "We  see  only  that 
which  we  have  the  inward  power  of  seeing."  Seeking  her 
dead  Lord,  Mary  Magdalene  had  turned  away  from  her 
companions  and  even  from  the  Angels.  It  has  been 
asked  :  "  Why  did  she  not  question  the  Angels  and  beg 
their  assistance  ?  "  St.  John  Chrysostom  conjectures  that 
Mary  "  turned  herself  back  "  when  she  had  answered  the 
Angels'  question,  because  she  noticed  a  wondrous  expression 
of  awe  and  reverence  upon  the  countenance  of  these  heavenly 
sentinels,  and  she  turned  back  to  see  whom  they  were  thus 
reverencing.  Again,  if  as  we  know  by  experience,  we  often 
have  an  intuitive  consciousness  of  the  presence  of  a  person 
without  having  seen  or  heard  him,  how  much  more  would 
this  hold  good  of  the  Incarnate  Son  of  God  ? 

Jesus  addresses  His  faithful  disciple.  He  saith  to  her  : 
"  Woman,  why  weepest  thou  ?  WTiom  seekest  thou  ?  *' 
It  is  ever  a  blessed  moment  when  Jesus  speaks  to  the  soul, 
even  though,  at  first,  she  does  not  recognise  His  voice. 
Our  Lord's  question  amplifies  that  put  by  the  Angels.  He 
shows  that  He  knows  she  is  seeking  a  person — not  a  thing 
merely.  By  thus  interpreting  her  grief  and  revealing  His 
sympathy.  He  wins  her  confidence.  Mary  does  not,  as  yet, 
recognise  His  voice :  she  takes  this  unknown  stranger  to 
be  Joseph's  gardener,  and  consequently  a  friend.  "  She 
saith  to  Him  :  Sir,  if  thou  hast  taken  Him  away,  tell  me 
where  thou  hast  laid  Him,  and  I  will  take  Him  away." 

Still  the  dead  Body  is  the  one  object  of  her  search.  She 
can  rise  no  higher  as  yet.  Though  the  Living  One  stands 
beside  her,  she  persists  in  seeking  the  dead.  How  lightly 
she  estimates,  or  rather  passes,  over  difficulties.  "  /  will 
take  Him  away.' '   Love  knows  no  obstacles,  admits  no  impos- 

127 


From  the  Sepulchre  to  the  Throne 

sibilities,  and  Mary  Magdalene  stands  out  as  a  type  of  that 
true  charity  which  "  beareth  all  things,  beheveth  all  things, 
hopeth  all  things,  endureth  all  things."  ^  Her  brave  love 
will  have  its  reward,  though  not  in  the  way  that  she  thinks. 

Mary  Magdalene  takes  Jesus  to  be  the  gardener,  and  in 
truth  He  is  the  Divine  Gardener  who  cultivates  the  enclosed 
garden  of  His  Church.  He  is  "  the  Dresser  of  thi  vine- 
yard." In  the  garden  of  His  Church  He  sows  the  seed  of 
virtues  and  cultivates  the  choicest  flowers — there  we  find 
saints,  martyrs,  virgins,  confessors.  Every  virtue  that 
blooms  in  the  soul  of  a  Christian  is  due  to  the  Divine  Gar- 
dener's planting  and  toil.  Jesus  is  also  the  Gardener  of 
Nature,  since  "  in  Him  were  all  things  created  in  heaven 
and  in  earth,  visible  and  invisible  ...  all  things  were 
created  by  Him  and  in  Him  (i.e.  unto  His  Glory."  ^  Jesus 
shares  the  title  of  Creator  with  the  Eternal  Father  and  the 
Holy  Ghost.  This  being  so,  every  flower  that  perfumes 
the  air,  every  tree  that  waves  in  the  wind,  is  the  actual  work 
of  Jesus,  the  Divine  Gardener.  St.  Ignatius  develops  this 
thought  in  the  fourth  week  (or  part)  of  His  Spiritual  Exer- 
cises, where  he  represents  God  as  living  and  working  in  all 
created  things.  It  is  a  great  help  to  a  spiritual  hfe,  when 
we  learn  to  rise  to  Nature's  God.  This  explains  how  some 
saints  fell  into  an  ecstasy,  when  contemplating  a  simple 
flower.  A  devout  writer  has  truly  said  :  "  Every  flower 
that  blows  was  once  a  thought  in  the  mind  of  my  Saviour, 
and  every  wave  of  loveliness  that  charms  me  began  in 
Him,  passed  on,  at  last  reached  my  heart  as  its  strand 
and  broke  there." 

Once  more,  we  note  how  Mary,  addressing  the  supposed 
gardener,  still  speaks  of  her  Lord  as  **  Him."  She  mentions 
no  name,  for  Joseph's  servant  will  surely  know  of  whom 
she  is  speaking,  whom  she  is  seeking,  and  who,  unknown 
to  Mary,  is  seeking  her. 

The  rapturous  moment  of  the  manifestation  is  now 
close  at  hand.    The  prophetic  words  will  be  realised  :   "If 

1  I  Cor.  xiii.  7.  «  Col.  i.  16. 

128 


Jesus  appears  to  St.  Mary  Magdalene 

the  vision  make  any  delay,  wait  for  it,  for  it  shall  surely 
come  and  shall  not  be  slack."  ^  It  is  written  that  *'  the 
Son  of  Man  must  suffer  many  things  "  :  it  is  also  written 
that  "  He  must  rise  again  from  the  dead  "  on  the  third  day. 
That  glorious  day  has  dawned  ;  the  Risen  Saviour  stands 
beside  His  sorrowful  disciple.  She  has  wept  enough,  the 
moment  has  come  in  which  He  has  determined  to  reward 
her  fidelity  by  reveaUng  His  Presence. 

''Jesus  saith  to  her, Mary,''  and  Mary  Magdalene,  falling  at 
His  feet,  can  utter  but  one  word — "  Rabboni !  "  No  human 
words  can  express  her  ecstatic  joy.  Jesus  said  but  one  word. 
He  called  her  by  her  name — He  no  longer  addressed  her  as 
"  Woman,"  but  with  the  former  loving  famiUarity  He  says  : 
"  Mary."  As  He  utters  her  name,  she  recognises  the  sweet 
voice  of  her  Lord.    What  memories  it  recalls  ! 

"  Jesus  saith  to  her,  Mary''  and  instantly  Divine  light 
fills  her  soul ;  she  recognises  her  living  Saviour.  He  had 
called  His  sheep  by  name.  He  had  said  but  one  word,  but 
that  creative  word  had  rolled  back  the  billows  of  woe  which 
had  submerged  her  soul.  Prostrate  at  His  feet,  Mary  adores. 

"  Jesus  saith  to  her,  Mary."  Vision  and  voice  are  now 
blended,  and  they  secure  recognition.  One  word  suffices, 
for  in  solemn  moments  words  are  ever  few  and  pregnant. 

Jesus  uttered  but  one  word,  but  that  word  was  her 
name,  "  as  though  He  would  say  to  her  :  Dost  thou  recog- 
nise Him,  who  recognises  thee  ?  "  (St.  Gregory).  Once 
more  Mary  Magdalene  hears  that  blessed  voice 

"  Whose  tones 
Had  ever  seemed  to  touch  her  inner  chords 
Of  being,  thrills  her  now  ;  for,  as  of  old. 
He  calls  her  Mary,  and  the  sudden  change 
From  grief  to  joy  breaks  down  all  self-restraint. 
'  Rabboni  !  '  is  her  cry  :   and  human  love. 
That  ever  seeks  to  grasp  for  self  the  thing 
It  loves,  moves  her  to  seize  His  Hand,  or  press 
Enraptured  kisses  on  His  sacred  Feet."     (S.  C.) 

1  Hab.  ii.  3. 

129  I 


From  the  Sepulchre  to  the  Throne 

''Mary  saith  to  Him,  Rabboni/"  Jesus  had  revealed 
Himself  by  His  voice.  Even  as  **  the  Spirit  breatheth 
where  He  will "  and  faithful  souls  hear  His  voice,  so  Mary 
recognises  Jesus  by  His  voice.  The  Risen  Saviour  mani- 
fests Himself  differently  to  His  disciples,  ever  choosing  that 
which  is  best  suited  for  each.  To  the  Apostles  He  grants 
the  recognition  of  sight  ;  to  Thomas  He  gives  the  testimony 
of  touch,  while  the  disciples  of  Emmaus  "  knew  Him  "  in 
the  breaking  of  bread.  It  is  thus  He  ever  deals  with  His 
own,  choosing  those  means  of  manifesting  Himself  which 
will  the  most  effectually  accomplish  His  Divine  purpose 
in  those  souls.  "  Mary  saith  to  Him,  Rabboni,"  my  Master ! 
and  that  word  expresses  all  she  would  say — could  she  find 
utterance — to  her  Saviour,  Lord,  and  Friend.  In  that 
single  word,  Jesus  reads  her  penitence,  devotedness,  and 
true  love. 

While  Mary  Magdalene  knelt  at  Jesus'  feet,  clinging  to 
them — for  the  Greek  verb  rendered  "  touch  "  has  this 
meaning — prostrating  herself  as  she  had  done  in  days  gone 
by,  Jesus  speaks  again. 

"  Touch  Me  not,  for  I  have  not  yet  ascended  to  My  Father.'' 
Much  has  been  written  on  this  prohibition  both  by  early 
and  later  Christian  writers.  Why  was  it  given  ?  Perhaps 
the  Risen  Saviour  wished  to  raise 

"  Her  warm  affection  far  above  the  gusts 
Of  human  passion,  that  can  never  yield 
Full  satisfaction  to  the  soul  which  God 
Claims  for  Himself." 

St.  John  Chrysostom  holds  this  view.  He  writes : 
"  Methinks  that  she  wished  still  to  converse  with  Him  as 
before,  but  that  in  her  joy  she  perceived  nothing  greater  in 
Him,  although  He  had  become  more  excellent  in  the  flesh. 
To  lead  her  to  grasp  this  idea,  and  that  she  might  speak 
to  Him  with  great  reverence — for  neither  with  the  disciples 
doth  He  appear  so  famiUar  as  before — He  raiseth  her 
thoughts,  that  she  may  give  Him  greater  marks  of  rever- 

130 


Jesus  appears  to  St.  Mary  Magdalene 

ence."  ^  St.  Augustine  has  the  same  thought ;  he  says 
that  our  Lord  wished  to  teach  Mary  that  her  love  was  not 
sufficiently  spiritual,  for  "  those  who  touch  Him  aright, 
touch  Him  as  ascending  to  the  Father,  as  abiding  in  the 
Father,  as  equal  to  the  Father." 

On  the  other  hand,  if  the  ministering  women  were 
permitted  to  hold  His  sacred  feet,  why  was  Mary  Magdalene 
forbidden  to  do  so  ?  Her  touch  could  not  defile  His  glori- 
fied Humanity,  any  more  than  the  mud,  on  which  the  sun- 
light falls,  defiles  its  beams.  Lepers  had  touched  Him 
when  He  went  about  doing  good  ;  Judas  had  kissed  Him 
in  Gethsemani.  Jesus  invited  His  Apostles  to  touch  and 
handle  Him  when  He  manifested  Himself  to  them  on  Easter 
Sunday.  Yet  to  Mary  Magdalene,  who  had  been  so  faith- 
ful to  Him  on  Calvary,  Jesus  says,  "  Touch  Me  not." 
These  considerations  have  decided  some  writers  to  take 
another  view.  The  prohibition  is  explained  by  what 
follows:  ''for  I  am  not  yet  ascended  to  My  Father." 
They  think  it  is  as  though  our  Lord  had  said  :  "Do  not  rest 
now  at  My  feet ;  you  can  do  that  later,  for  this  is  not  the 
only  time  that  you  will  see  Me,  I  shall  not  at  once  ascend 
to  My  Father." 

Perhaps  both  interpretations  may  be  true,  for  the  one 
does  not  exclude  the  other.  In  the  first  enthusiasm  of 
her  newly-found  joy,  it  was  natural  that  Mary  should  take 
her  accustomed  place  at  the  feet  of  Jesus — there  where 
she  had  found  peace,  pardon,  and  the  happiness  of  sweet 
converse  with  Him.  It  was  perfectly  natural  she  should 
seek  to  assure  herself  that  she  saw  no  phantom,  that  she 
should  wish  to  detain  Him.  But  Mary  Magdalene,  like 
the  Apostles,  had  to  learn  that  the  former  relations  with  the 
Lord  were  never  to  be  renewed.  His  victory  over  death 
was  not  to  be  followed — as  in  the  case  of  Lazarus — by  a 
resumption  of  an  earthly  life  under  the  ordinary  conditions. 
Jesus'  disciples  began  to  learn  this  difficult  lesson  on  Easter 
Sunday,  but  they  did  not  master  it  completely  until  the 

*  Horn.  Ixxxvi. 
131 


From  the  Sepulchre  to  the  Throne 

Day  of  Pentecost.  We  were  not  present  in  that  hallowed 
garden  when  Jesus  appeared  to  Mary  Magdalene,  we  have 
never  been  privileged  to  touch  His  sacred  feet,  neverthe- 
less, in  a  very  real  sense,  we  too  can  touch  the  Risen  Saviour, 
not  once  merely  but  as  often  as  we  will.  When  Jesus 
lived  among  men,  when  He  preached  to  vast  multitudes, 
the  people  pressed  around  and  touched  Him  continually. 
But  out  of  all  these  vast  throngs  Jesus  could  distinguish 
those  who  came  in  physical  contact  with  Him  from  those 
who  touched  Him  by  faith,  so  that  virtue  went  forth  from 
Him  and  healed  their  souls  and  bodies.  A  living  faith  is 
the  true  Christian's  point  of  contact  with  the  Risen  Saviour ; 
it  is  by  faith  that  we  touch  Him  in  the  Holy  Eucharist. 

After  all,  is  not  each  communion  an  epiphany  of  Jesus 
to  the  soul  of  the  disciple  ?  At  the  altar  rails  before  the 
tabernacle,  is  not  the  moving  scene  of  the  manifestation  of 
the  Risen  Christ  to  Mary  Magdalene  repeated  ?  There 
we  find  devout  Cathohcs  in  adoration,  there,  too,  are  the 
adoring  angels,  and  there  Jesus  is  truly  and  really  present, 
manifesting  Himself  to  those  who  have  faith  to  discern 
the  Lord's  Body. 

"  Touch  Me  not,  for  I  am  not  yet  ascended  to  My  Father.'' 
The  coming  of  the  Paraclete  could  not  be  granted  until 
Christ  had  taken  His  seat  at  the  right  hand  of  the  Father. 
It  was  expedient  for  the  disciples  that  Jesus  should  depart. 
During  the  great  forty  days,  Jesus  gradually  prepared  His 
disciples  for  His  final  departure  by  not  renewing  the  former 
continued  intercourse.  Mary  Magdalene  has  but  just  re- 
cognised her  lost  Master  when  He  sends  her  from  Him  on 
a  message  of  zeal  and  love. 

With  infinite  tenderness  Jesus  bends  over  her  and  says  : 
"  Cease  to  hold  Me."  He  has  work  for  her  to  do  :  "  But 
go  to  My  brethren  and  say  to  them  :  I  ascend  to  My 
Father  and  to  your  Father ;  to  My  God,  and  to  your  God." 
It  is  not  the  time  for  contemplation  when  the  disciples  were 
still  "  mourning  and  weeping  "  for  their  crucified  Master. 
Note  the  exquisite  tenderness  of  our  Lord's  message.     He 

132 


Jesus  appears  to  St.  Mary  Magdalene 

is  not  ashamed  to  call  these  poor,  illiterate  fishermen  "  His 
brethren."  Although  one  has  denied  and  all  have  de- 
serted Him,  they  are  still  "  His  brethren."  He  gives 
them  a  name  of  honour,  which  we  do  not  find  Him  giving 
them  before  His  Passion.  He  had  called  them  ''friends  " 
but  not  "  brethren.'' 

"  Go,  tell  My  brethren  ";  Go  is  the  co-relative  of  "  come." 
We  come  to  our  Lord  to  learn  of  Him,  to  nourish  our  souls 
by  His  grace,  then  we  "  go  "  to  our  fellows  with  a  message 
of  love  from  Him.  Happy  the  lives  that  are  thus  spent, 
for  those  who  so  live  are  sure  to  hear  the  final  welcome, 
"  Come,  ye  blessed  of  My  Father,"  which  will  be  the  gage 
of  their  eternal  union  with  Him. 

"  /  ascend  to  My  Father  and  to  your  Father."  The 
Ascension  was  to  be  the  complement  of  the  Resurrection, 
and  Jesus  would  then  return  to  His  Father — His  by  nature 
and  essence,  ours  by  adoption  and  grace. 

"  /  ascend  to  My  God  and  your  God."  Jesus  glorified 
in  Heaven  is  still  perfect  Man  and,  as  such,  God  is  His 
God.  The  Humanity  of  Christ  is  the  link  which  unites 
us  to  Him  and  makes  us  His  brethren,  and  His  God  our 
God.  "  Blessed  be  the  God  and  Father  of  our  Lord  Jesus 
Christ,  the  Father  of  mercies,  and  the  God  of  all  comfort,"  ^ 
who  deigns  to  accept  us  as  His  sons  ;  as  the  adopted 
brethren  of  Jesus. 

Mary  hastens  to  do  her  Risen  Lord's  bidding,  glad  to 
be  the  messenger  of  Jesus.  Watch  her  as,  for  the  second 
time,  she  runs  to  the  Cenacle,  where  we  may  presume  the 
Apostles  to  be  assembled.  She  had  gone  previously  as  the 
bearer  of  bad  tidings — or  rather  what  she  considered  to 
be  such — but  now,  how  different  is  her  message !  "  How 
beautiful  upon  the  mountains  are  the  feet  of  him  that 
bringeth  good  tidings  and  that  preacheth  peace,  of  him 
that  showeth  forth  good  .  .  .  that  saith  to  Sion  :  Thy 
God  shall  reign."  ^ 

Mary  Magdalene  reaches  the  Hill  of  Sion,  she  rushes 

1  2  Cor.  i.  3.  2  isa.  lii.  7. 


From  the  Sepulchre  to  the  Throne 

into  the  room  where  the  disciples,  still  "  mourning  and 
weeping,"  sit  cowering  together  "  for  fear  of  the  Jews," 
as  well  as  for  the  death  of  their  Lord  ;  moreover,  His  Body 
has  been  removed  from  the  sepulchre,  and  this  has  re- 
newed their  sorrow.  She  announces  the  joyful  news : 
"  The  Lord  is  risen  indeed  !  "  She  proclaims  that  Christ, 
their  God,  shall  reign. 

How  is  her  communication  received  ?  With  fear  and 
incredulity.  The  "  words  seemed  to  them  as  idle  tales, 
and  they  did  not  believe  them."  The  news  was  too  good 
to  be  true  ;  their  grief  was  too  deep,  the  event  so  totally 
unexpected.  The  transition  from  utter  despair  to  the 
greatest  joy  needed  a  certain  preparation,  time,  and  more 
substantial  proofs  than  the  word  of  one  woman.  Doubt- 
less, they  attributed  Mary's  faith  in  the  Resurrection  to 
an  imagination  overwrought  with  sleeplessness  and  grief. 

However,  the  Master  was  preparing  them  for  His  visit. 
They  knew  the  tomb  was  empty ;  Mary  Magdalene  had 
said  she  had  seen  Him,  and  her  story  was  soon  to  be  cor- 
roborated by  the  other  holy  women.  So  far,  the  Apostles 
have  no  recollection  of  the  predictions  of  Jesus  concerning 
His  Resurrection  :  "  His  word  "  was  still  "  hid  from  them." 

But  where  was  St.  John  ?  He  already  had  faith  in  the 
Resurrection.  Perhaps  he  was  with  the  Blessed  Mother  of 
God.  We  may  be  sure  that  Mary  Magdalene  hastened  to 
her  after  having  delivered  her  message  to  the  Apostles  and 
disciples.  Here  the  good  news  was  accepted,  for,  accord- 
ing to  an  ancient  tradition,  Mary  was  the  first  to  whom 
the  Risen  Saviour  appeared  on  that  glorious  Easter  Day. 
Our  Immaculate  Mother  and  Mary  Magdalene  rejoiced 
together,  and  the  joy  that  filled  their  souls  was  a  foretaste 
of  Heaven.  They  praise  God  together,  who  has  wiped 
away  "  all  tears  from  their  eyes  "  ;  Mary  Magdalene  re- 
joices for  her  loved  Master's  sake  ;  our  Lady  rejoices  for 
her  Divine  Son,  for  whom  "  death  shall  be  no  more,  nor 
mourning,  nor  crying,  nor  sorrow  shall  be  any  more,  for 
the  former  things  are  passed  away." 

134 


Jesus  appears  to  St.  Mary  Magdalene 


SUMMARY    FOR   MEDITATION 

First  Prelude.— CoTitQm.^\dite  St.  Mary  Magdalene  as  she 
stands  weeping  close  to  the  sepulchre. 

Second  Prelude. — Ask  for  grace  ever  to  recognise  Him 
who  never  fails  to  recognise  us  individually. 

First  Point. — Mary  remains  weeping  at  the  sepulchre  after 
Peter  and  John  have  left.  The  angels  appear.  They  question 
Mary,  who  replies  briefly. 

Second  Point. — On  turning  round,  Mary  Magdalene  sees 
the  Risen  Saviour,  but  thinks  Him  to  be  the  gardener.  He 
questions  her.     She  replies.     He  reveals  Himself. 

Third  Point. — Mary  Magdalene  clings  to  His  sacred  feet. 
Jesus  says,  "  Touch  Me  not."  He  sends  a  message  to  His 
brethren.     Mary  Magdalene  gives  it,  but  is  disbelieved. 

Colloquy. — Adore  the  Risen  Saviour  in  union  with  Mary 
and  the  angels.  Ask  that  your  soul  may  be  filled  with  love 
and  loyalty  for  Him,  that  nothing  less  than  Himself  may  ever 
satisfy  you.  Pray  for  the  grace  to  recognise  Jesus,  what- 
ever disguise  He  may  assume.  Ask  that  you  may  always 
cling  to  Him  by  faith,  that  your  devotedness  may  not  depend 
upon  exterior  consolations.  Beg  our  Lord  to  use  you  as  His 
messenger  to  the  brethren.  Congratulate  our  Lady  on  the 
Resurrection  of  her  Son. 


135 


XI 


JESUS    APPEARS    TO    THE   HOLY 
WOMEN 

Harmonised  Narrative. — "  And  the  women  went  out  quickly 
from  the  sepulchre,  running  to  tell  His  disciples.  And,  behold, 
Jesus  met  them  saying  :  All  hail.  But  they  came  up,  and  took 
hold  of  His  feet,  and  worshipped  Him.  Then  Jesus  saith  to  them  : 
Be  not  afraid.  Go,  tell  my  brethren,  that  they  go  into  Galilee  ; 
there  they  shall  see  Me.  And  going  back  from  the  sepulchre,  they 
told  all  these  things  to  the  Eleven,  and  to  the  rest.  Now  it  was 
Mary  Magdalene,  and  Joanna,  and  Mary,  the  mother  of  James, 
and  the  other  women  that  were  with  them,  that  told  these  things 
to  the  Apostles.  And  these  words  seemed  to  them  as  an  idle  tale  ; 
and  they  did  not  believe  them." — St.  Matt,  xxviii.  ;    St.  Luke 

XXIV. 

WE  will  now  resume  our  contemplation  on  the 
holy  women  who  went  to  the  sepulchre  very- 
early  on  Easter  morning.  We  have  seen  how, 
after  the  Angels  had  announced  the  Resurrection  to  them, 
they  had  fled  with  mingled  fear  and  joy  to  tell  His  disciples. 
The  various  groups  had  previously  met  either  at  the 
sepulchre  or  on  the  road  leading  to  it,  and  the  united  bands 
at  once  hastened  to  deliver  the  joyful  news  to  Christ's 
Apostles  and  disciples.  This  was  probably  the  second  time 
they  had  fled  from  the  sepulchre.  The  first  time  they  had 
hastened  to  give  the  sad  news  of  the  Sacred  Body  having 
disappeared.  Meeting  their  friends  on  the  way  thither,  Mary 
of  James  and  Salome  had  returned  with  them,  while  Mary 
Magdalene,  having  quitted  the  garden  alone,  was  hurrying 
to  inform  Peter  and  John  of  this  fresh  calamity.  On  their 
returning  to  the  grave,  the  Angels  had  appeared  and  an- 
nounced the  j  oy f  ul  event .  In  obedience  to  the  angelic  bidding 
the  women  went  away  at  once  "running  to  tell  His  disciples. 

136 


Jesus  appears  to  the   Holy  Women 

The  first^time  they  fled  from  the  sepulchre  fear  filled  their 
souls,  the  second  time  they  were  overcome  with  fear  and 
great  joy  "  ;  shortly  after,  when  Jesus  appeared  to  them, 
fear  yielded  to  the  most  intense  happiness,  for  had  not  He 
risen  indeed  ? 

Mary  Magdalene  was  the  "  first  "  of  the  ministering 
women  to  whom  Jesus  appeared.  St.  John  had  had  what 
we  may  call  an  interior  manifestation  of  the  Risen  Saviour, 
since  we  are  told  that  he  believed  when  he  saw  the  empty 
grave  and  the  white  linen  cloths  discarded,  Peter  had  left 
the  sepulchre  "  wondering  in  himself,"  and  our  Blessed 
Lady  had  already  seen  her  Divine  Son.  The  second  mani- 
festation recorded  in  the  Gospels  was  granted  to  the  holy 
women.  Thus  our  Lady  and  all  the  ministering  women 
saw  our  Lord  on  Easter  Day  before  any  of  the  Apostles  or 
male  disciples  of  Jesus  had  this  inestimable  privilege. 

We  will  consider  what  took  place  at  this  blessed  meeting. 
The  holy  women  run  to  announce  the  glad  tidings.  They 
are  all  together  so  far  ;  doubtless  they  purpose  separating 
when  they  reach  the  western  gate  and  enter  Jerusalem, 
so  as  to  spread  the  news  more  quickly.  But  a  precious 
grace  is  reserved  for  them  as,  in  obedience  to  the  Angel's 
command,  they  turn  to  leave  the  garden.  Behold  !  to 
their  joy  and  surprise,  "  Jesus  met  them,  sa5dng  :  All 
hail."  He  has  chosen  them  to  be  among  the  first  witnesses 
to  His  Resurrection.  The  well-known  Hebrew  greeting 
fell  upon  their  ears.  They  had  heard  Him  repeat  it  so 
often.  "  All  hail."  Jesus  had  said  :  "I  will  see  you 
again,  and  your  hearts  shall  rejoice."  ^  Now  He  greets 
them,  saying  **  All  hail  "  (hterally,  "  Rejoice  ye,"  Xai/oere). 
He  at  once  sounds  the  Easter  note  of  joy,  which  the  Church 
was  to  catch  up  and  prolong  down  through  long  ages  by 
her  triumphant  Easter  "  Alleluia." 

"  Behold  !  "     The  meeting  was  a  great  surprise,  for  the 

Angel  had  held  out  no  hope  of  their  seeing  Him  until  after 

their  return  to  Galilee.     ''  Jesus  met  them,"  just  as  He 

often  meets  us  and  grants  us  some  grace  when  we  are 

*  St.  John  xvi.  22. 

137 


From  the  Sepulchre  to  the  Throne 

hurr3dng  to  accomplish  the  commands  of  our  lawful  superiors 
— His  messengers  ;  though  often  they  know  it  not.  When- 
ever we  fulfil  an  errand  of  zeal  and  loving-kindness  it  is  true 
to  say  that,  not  only  does  Jesus  meet  us  but  He  goes  with 
us  on  the  road,  for  then  our  souls  are  prepared  for  His 
visit ;  then,  too,  they  require  His  assistance  and  com- 
panionship :  without  Him  we  can  do  nothing. 

"  Jesus  met  them."  Like  Mary  Magdalene  these  holy 
women  had  gone  to  the  sepulchre  before  daybreak.  Full 
of  love  for  their  dead  Master,  they  had  sought  His  sepulchre, 
and  marvellously  were  the  inspired  words  realised  :  "I 
love  them  that  love  Me,  and  they  that,  in  the  morning, 
early  watch  for  Me  shall  find  Me."  ^ 

"  They  came  up"  to  Him  :  they  were  not  all  together 
but  separated  in  different  groups.  "  They  came  up,"  and 
gathered  round  their  Lord.  All  fixed  their  eyes  upon  Him. 
Yes,  it  was  their  Lord  Himself.  He  had  risen  indeed. 
The  last  time  they  had  gazed  upon  Him,  His  features  were 
rigid  in  death's  embrace.  His  face  was  scarred  with  the 
lists  of  His  enemies  and  the  cruel  thorns.  Now  He  was 
radiant  with  glory  ;  the  glorified  Soul  shone,  as  it  were, 
through  His  risen  Body.  He  had  passed  through  Death's 
portals.  He  had  returned  a  conqueror.  It  was  truly  He 
Himself  ;  they  recognised  Him  by  His  voice  and  His  form, 
and  yet  He  was  so  inexpressibly  changed.  The  hands 
and  feet  were  still  imprinted  with  the  stigmata,  and  this 
increased  their  supernatural  beauty.  Jesus,  their  Master, 
stood  before  them  manifesting  Himself  to  His  faithful 
servants,  both  as  the  Son  of  man  and  the  Son  of  God. 

The  recognition  was  instantaneous  ;  spontaneously  they 
"  took  hold  of  His  feet  and  worshipped  Him"  Each  and  all 
obeyed  that  instinctive  and  imperative  need  which  the  faith- 
ful disciple  ever  experiences  when  the  Presence  of  Jesus  makes 
Itself  felt — Venite  adoremus !  What  words  can  portray 
their  happiness  when  they  thus  entered  into  the  joy  of  their 
Risen  Lord  ?  The  deep  cloud  of  sorrow,  the  thick  dark- 
ness that  enveloped  their  souls,  was  instantly  dispelled  by 
1  Prov.  viii.  17. 

138 


Jesus  appears  to  the  Holy  Women 

the  rising  of  the  Sun  of  Justice.  Their  devoted,  loving 
service  then  received  its  full  reward,  and  though  sorrow  had 
endured  for  a  night,  that  Easter  morning  brought  fulness 
of  joy. 

They  took  hold  of  His  feet — those  blessed  feet  which  the 
cruel  nails  had  riven,  those  feet  whence  the  Precious  Blood 
had  welled  forth.  Clasping  them  tenderly,  and  pressing 
their  Hps  to  the  marks  of  the  wounds,  they  worshipped  Him. 

Undoubtedly,  in  this  solemn  moment,  these  ministering 
women  were  enlightened  concerning  His  Divinity.  They 
worshipped  Him  as  the  Son  of  God,  the  Redeemer  of  Israel. 
They  asked  no  questions  ;  they  could  but  kneel  and  adore 
in  silence,  and  this  is  the  truest  worship  the  creature  can 
offer  to  the  Creator.  "  Then  Jesus  saith  to  them  :  Be  not 
afraid.''  How  often  had  they  heard  these  words  of  peace 
from  His  lips.  "  Be  not  afraid  !  "  The  Prince  of  Peace 
had  ever  comforted  and  consoled  His  timid  disciples. 
Perhaps  in  the  minds  of  some  of  those  who  knelt  at  His 
feet  there  may  have  been  a  lurking,  unconfessed  fear  : 
"Is  it  really  my  Lord,  is  it  not  all  a  dream  ?  "  Jesus' 
words  dispelled  all  such  doubts — the  Lord  had  risen  indeed. 

But  the  Master  did  not  intend  them  to  remain  thus 
with  Him.  He  had  work  for  them  to  do,  therefore,  having 
allowed  them  time  to  assure  themselves  of  His  identity, 
that  it  was  no  phantom.  He  sent  them  on  an  errand  of  love  : 
"  Go  tell  My  brethren  that  they  go  to  Galilee  ;  there  they  shall  see 
Me."  Like  St.  Mary  Magdalene,  they  were  charged  with  an 
assurance  of  His  forgiveness,  a  proof  of  love  to  His  disciples, 
whom  He  condescended  to  call  His  brethren.  Though  they 
had  denied  and  forsaken  Him  they  were  still  His  brethren  ; 
He  yearned  to  console  them  by  assuring  them  of  His 
Resurrection  and  His  unchanged  love.  He  knew  how  sor- 
rowful, repentant,  and  hopeless  they  were.  He  had  called 
them  His  "  friends  "  at  the  Last  Supper,  but  the  announce- 
ment of  the  closer  bond  expressed  by  the  word  "  brethren  " 
was  reserved  for  this  Easter  message  of  hope  and  love. 

"  Tell  My  brethren  that  they  go  to  Galilee  "  (hterally,  "  in 
order  that  they  depart  ").     The  sequence  of  events  and  the 

139 


From  the  Sepulchre  to  the  Throne 

actual  circumstances  prove  that  Jesus  did  not  intend  them 
to  set  out  at  once.  The  Pasch  was  not  yet  over.  Some 
pilgrims  left  on  the  fourth  day  of  the  feast,  but  all,  who 
could  do  so,  remained  the  whole  eight  days,  and  we  know 
that  the  Eleven  and  the  disciples  were  in  Jerusalem  on 
the  eighth  day  after  Jesus*  Resurrection.  Moreover,  the 
pilgrims  generally  travelled  in  caravans,  and  the  larger 
parties  set  off  homewards  on  the  ninth  day  after  the  Paschal 
celebration. 

The  manifestations  of  the  Risen  Saviour  took  place 
both  in  Judea  and  Galilee.  The  first  six  and  the  last  were 
made  in  Judea.  Four  are  recorded  as  having  taken  place 
in  Galilee,  but  doubtless  there  were  many  more  of  which 
Scripture  has  given  us  no  record,  for  Jesus  remained  forty 
days  upon  earth  after  His  Resurrection,  and  during  the 
greater  part  of  this  time.  His  disciples  appear  to  have  been 
in  Galilee.  St.  Luke  tells  us  that  Jesus  "  showed  Himself 
alive  after  His  Passion  by  many  proofs,  for  forty  days 
appearing  to  them,  and  speaking  of  the  kingdom  of  God."  ^ 
These  words  justify  us  in  concluding  that  there  were  other 
apparitions  of  Jesus,  which  are  not  recorded  in  the  Scriptures 
— especially  to  His  Apostles — and  that  the  greater  number 
of  these  took  place  in  Galilee.  However,  since  our  Lord's 
Body  was  glorified.  He  could  also  have  appeared  in  Judea 
during  these  days  the  Apostles  spent  in  Galilee,  for  the 
glorified  Body  of  Jesus  was  not  subject  to  the  laws  of 
time,  space  or  matter. 

"  There  they  shall  see  Me.''  It  was  in  Galilee  that  all 
the  Apostles  had  been  called  to  follow  Jesus ;  there  He 
had  worked  the  greater  number  of  His  mighty  signs,  and 
it  was  there  that  Jesus  formally  appointed  to  meet  them. 
In  Galilee,  Jesus  would  complete  their  instruction  and  tell 
them  how  He  would  have  them  found  and  govern  the  Church 
militant.  After  His  Ascension,  they  would  take  up  a  new 
life  and  commence  their  active  period  of  Apostleship  in 
Jerusalem. 

"  There  shall  they  see  Me  "  .*   what  a  blessed  promise, 
1  Acts  i.  3. 
140 


Jesus  appears  to  the  Holy  Women 

one,  thank  God,  which  our  Lord  has  made  to  every  faith- 
ful disciple.  Though  we  cannot  reaUse  it  as  yet,  still  in 
God's  appointed  time,  after  perhaps  years  of  patient 
suffering  and  loving  service, 

"  Our  eyes  at  length  shall  see  Him 
Through  His  own  redeeming  love." 

It  matters  little  when  the  apparition  comes,  provided  that, 
like  good  and  faithful  servants,  we  be  found  "  nothing  want- 
ing in  any  grace,  waiting  for  the  manifestation  of  our  Lord 
Jesus  Christ."  ^ 

"  They  shall  see  Me.'*  Jesus  was  the  same ;  the  passage 
from  death  to  life  had  not  changed  His  character.  He 
is  "  the  same  yesterday,  to-day,  for  ever."  It  was  no 
stranger,  no  phantom  body  that  appeared  to  the  disciples, 
but  their  very  own  Master,  who  had  risen  again.  One 
day  we  shall  see  this  same  Jesus  coming  in  majesty  to 
judge  the  living  and  the  dead.  He  showed  Himself  to  be 
the  same  by  His  loving  condescension.  His  unaltered 
friendships.  His  renewed  promises.  In  all  reverence,  we 
may  say  that,  had  the  disciples  found  our  dear  Lord  com- 
pletely changed  towards  them,  and  totally  unlike  the  Master, 
whom  they  had  lived  and  conversed  with  for  three  years, 
they  would  never  have  had  such  fulness  of  joy,  nor  would 
their  faith  in  His  Resurrection  have  been  so  firm.  The 
very  object  of  the  many  and  varied  proofs  of  His  being 
truly  risen  had  for  object  to  show  them  that  it  was  really  He. 
He  had  sent  His  messengers  saying:  "  You  shall  see  Me 
again,"  and  when  He  had  fulfilled  His  promise  they  could 
testify  that  the  Lord  was  risen  indeed — He  Himself  and  no 
other. 

For  us.  His  disciples,  death  will  effect  no  radical  trans- 
formation in  our  characters.  We  shall  rise  purified,  per- 
fected, ennobled,  but  still  our  own  selves.  The  saints  will 
retain  their  own  personal  characters — Peter  ardent,  John 
loving  ;  our  loved  ones,  whom  God  has  called  hence  to 
Himself,  will  be  themselves.    Though  perfected  in  sanctity 

*  I  Cor.  i.  7. 
141 


From  the  Sepulchre  to  the  Throne 

they  will  not  be  unrecognisable.  The  body — the  very  same 
— sown  in  corruption  is  raised  in  incorruption  ;  the  glorified 
soul  retains  its  identity.  In  Heaven  we  shall,  in  the  Son 
of  God,  recognise  the  Saviour  revealed  by  the  Gospels  ; 
there  we  shall  know  our  dear  ones  again,  and  thus  our  joy 
will  be  full. 

The  ministering  women,  having  received  the  Saviour's 
message,  went  "  back  from  the  sepulchre."  They  hurried 
to  tell  "  all  these  things  to  the  Eleven  and  to  the  rest." 
Evidently  the  Eleven  and  the  rest,  i.e.  the  seventy-two 
disciples  and  others,  were  not  all  together.  The  women 
separated  and  turned  their  steps  to  various  parts  of  the  city 
and  suburbs  seeking  the  disciples  of  Jesus.  How  joyfully 
they  went,  glad  to  be  the  messengers  of  such  unexpected, 
good  tidings,  little  thinking  to  find  their  words  disbelieved. 
As  the  Gospel  refers  several  times  to  "  many  "  women  hav- 
ing followed  Jesus  from  Galilee,  to  "  many  "  women  who 
watched  on  Calvary  afar  off,  and  who  followed  Him  to  the 
grave,  we  shall  not  be  rash  in  assuming  that,  at  least, 
these  various  groups  of  women  disciples,  whom  Jesus  ap- 
peared to  on  this  occasion  could  hardly  have  counted  less 
than  twelve  women.  Quickly  the  news  spread  among 
that  privileged  inner  circle  of  the  friends  of  Jesus.  In 
Ophel,  on  Mount  Sion,  among  the  Galilean  pilgrims  camped 
on  the  slopes  of  Mount  Olivet,  in  Bethania — everywhere 
the  message  was  given  :  "  The  Lord  is  risen  indeed.  We 
have  seen  and  spoken  with  Him." 

Mary  Magdalene  had  already  delivered  her  message, 
and  shortly  after  we  may  conclude  that  a  group  of  these 
loyal  women  arrived  at  Mary's  house — the  home  of  John 
Mark.  We  know  that  *'  it  was  Mary  Magdalene,  Joanna, 
and  Mary  of  James,  and  the  other  women  that  were  with 
them  "  that  told  these  things  to  the  Apostles.  Among  the 
"  other  women "  unnamed,  we  should  doubtless  have 
found  Salome  and  Mary  of  Cleophas.  The  former  was  the 
mother  of  James  and  John  ;  both  were  relatives  of  our 
Blessed  Lady. 

These  ministering  women  told  their  news  everywhere. 
142 


Jesus  appears  to  the  Holy  Women 

If  they  had  hoped  to  fill  all  hearts  with  joy,  they  were 
mistaken.  To  their  hearers — excluding  our  Lady  and  St. 
John — "  these  words  seemed  as  an  idle  tale,  and  they  did  not 
believe  them."  The  women  persisted  in  their  story  ;  each 
had  some  detail  to  relate.  Each  corroborated  the  account 
given  by  her  companions.  There  was  no  discrepancy,  no 
contradiction.  Mary  Magdalene's  story  fitted  in  exactly 
with  that  told  by  the  others.  All  they  said  was  received 
with  mocking  incredulity,  as  nonsense  and  "idle  tales." 
The  overflowing  joy  of  the  witnesses  was  taken  as  proof 
that  they  were  influenced  by  some  hallucination.  As 
these  chosen  messengers,  sent  by  Jesus  Himself,  related  all 
that  had  happened,  we  may  conjecture  that  if  St.  Thomas 
was  with  the  Eleven,  he  got  up  and  walked  away.  If  he 
would  not  yield  to  the  testimony  of  his  brethren,  we  may 
be  sure  that  he  was  the  most  determined  in  pronouncing 
his  incredulity  and  condemning  the  women  as  visionaries. 

Yet  the  news  was  true,  but  despair  and  grief  had  so 
benumbed  the  disciples'  faculties  that,  for  the  present, 
they  could  not  accept  the  blessed  tidings — the  revulsion 
was  too  great,  and  He  who  sent  those  messengers  of  hope 
to  His  sorrow- stricken  brethren  knew  well  that  the  testi- 
mony would  be  rejected.  Still  it  did  its  work  ;  it  served 
to  corroborate  the  evidence  given  by  Peter  and  the  disciples 
of  Emmaus.  From  the  various  post-Resurrection  narra- 
tives, we  may  gather  that  St.  John  was  the  only  one  who 
beUeved  in  the  Resurrection  of  Christ,  without  having  had 
some  supernatural  revelation  given  by  an  Angel  or  an  ap- 
parition of  Jesus  Himself.  Nothing  short  of  seeing  the 
Saviour,  of  having  "  many  proofs,"  could  convince  the 
others  that  the  grave  no  longer  held  their  loved  Master 
captive. 

From  the  reception  with  which  the  ministering  women 
met  we  may  learn  not  always  to  expect  success,  even  when 
we  are  trying  to  do  some  apostolic  work — to  win  souls  to 
Christ,  to  make  known  His  Church.  Some  are  destined 
to  sow  the  seed,  others  to  water  it,  others  again  to  gather 
in  the  harvest.    No  work  is  lost  if  done  for  God,  however 

143 


From  the  Sepulchre  to  the  Throne 

unfruitful  it  may  appear.  We  must  learn,  therefore,  to 
be  faithful  witnesses,  never  discouraged  by  failures.  We 
work  for  One  who  reads  the  inmost  soul,  and  who  rewards 
our  good  intentions  even  when  a  milestone  of  apparent 
failure  seems  to  mark  each  effort  we  make  for  God.  If 
the  pioneers  appear  to  fail,  others  profit  by  their  efforts  ; 
the  former  have  not  laboured  in  vain. 

These  loyal  ministering  women  bravely  fulfilled  their 
mission  in  spite  of  their  companions'  mockery  and  incredu- 
lity. Jesus  vindicated  their  honour  when  He  manifested 
Himself  to  His  brethren,  and  as  the  years  passed  by  and 
the  Gospels  were  penned,  we  find  that  each  Evangelist 
recorded  the  part  taken  by  these  devoted  disciples  in  the 
grand  drama  of  that  Easter  morning.  The  sacred  writers 
record,  too,  the  incredulity  of  the  brethren,  their  persistence 
in^ denying  the  possibility  of  the  Resurrection. 

These  women  held  their  ground,  little  dreaming  that 
in  ages  to  come,  the  narration  of  the  incredulity  of  the 
Apostles  and  disciples  would  be  one  of  the  most  striking 
testimonies  to  the  reality  of  Christ's  Resurrection.  The 
Gospels  prove  that  the  disciples  had  no  eager  expectation 
of  seeing  their  Lord  alive  again,  no  expectation  which 
would  have  led  them  to  accept  the  women's  story  instantly 
and  joyfully.  The  incredulous  disciples  only  yielded  to 
undisputed  proofs. 

Such  enduring  results  followed  what  appeared  to  be  an 
unsuccessful  effort !  How  encouraging  for  us  to  have  such 
records  !  It  should  teach  us  that  God's  view  of  failures 
differs  totally  from  the  world's  view.  If  this  world  were 
a  finality,  many  unsuccessful  ventures — even  for  the  service 
of  God — would  be  counted  utter  fiascoes,  but  looking  to 
the  ultimate  goal,  eternity,  hfe  is  seen  in  its  true  light. 
When  the  trumpet  of  the  Angel  shall  sound  forth  the  hour 
of  the  final  judgment  how  many  successful  lives — in  the 
world's  estimation — will  prove  to  have  been  utter,  irre- 
vocable failures  ;  how  many  toiling,  stricken  lives  will 
be  revealed  as  glorious  successes  ! 

These  devoted  women  had  the  reward  of  their  loving 
144 


Jesus  appears  to  the  Holy  Women 

service,  however,  even  in  this  world.  Jesus  appeared  to 
them  before  manifesting  Himself  to  the  Apostles.  He  justi- 
fied their  testimony  and,  later,  they  were  privileged  to  see 
Him  ascend  into  Heaven.  They  had  their  reward  in  the 
fulness  of  joy  they  experienced  in  conversing  with  their 
Risen  Saviour.  They  rejoice  still  and  will  rejoice  for  ever 
in  that  never-ending  manifestation  of  Jesus  to  the  soul  of 
the  redeemed — that  manifestation  which  we  call  the  Beatific 
Vision.  Truly,  God  is  munificent  in  His  gifts  to  His  faith- 
ful disciples. 

We  have  meditated  on  the  loving  devotedness  of  these 
holy  women,  and  admired  their  brave  fidelity  to  their 
Divine  Master.  Perhaps  we  have  envied  them  and  wished 
that  we  could  have  shared  their  labour  of  love.  Can  we  do 
no  more  ?  Shall  we  content  ourselves  with  admiring  and 
envying  ?  No,  we  can  go  further,  for  though  Jesus  has 
ascended  into  Heaven,  He  still  asks  for  the  loving  services 
of  His  servants  and  handmaidens.  In  the  early  Church 
the  deaconesses  looked  after  the  sick,  the  dying,  and  the 
dead.  Virgins  and  widows  consecrated  their  lives  to  the 
service  of  God.  In  our  own  times,  there  are  thousands  of 
convents.  But,  in  addition,  the  Church  requires  the  help 
of  the  laity,  of  those  whose  vocation  calls  them  to  take  care 
of  the  home,  to  earn  their  own  hving.  Every  woman  can 
do  something  for  God.  In  her  own  sphere  she  can  help 
to  spread  the  Gospel  message.  The  poor  are  always  with 
us,  and  we  can  minister  to  them  **  as  unto  the  Lord." 

Let  us  then  learn  from  our  meditation  on  the  ministering 
women  to  take  up  some  active  service  for  God  if  it  be  in 
our  power.  At  least  we  can  pray  for  those  who  go  forth 
to  sow  the  good  seed  ;  generally  speaking  we  can  do  more. 
Most  people  can  find  some  apostolic  work  at  hand  if  they 
will  honestly  look  for  it.  Be  it  ours  not  to  grow  weary  in 
well-doing,  to  devote  our  talents,  time,  and  energies  to  propa- 
gating the  joyful  news  that  "  the  Lord  is  risen  indeed." 
He  lives  in  His  Church,  and  He  would  have  us  make  known 
His  Presence  there,  as  far  as  it  lies  in  our  power.  He  would 
have  us  go  to  His  brethren — the  poor,  the  sick,  the  sorrow- 

145  K 


From  the  Sepulchre  to  the  Throne 

ful,  the  ignorant,  and  blessed  are  they  whom  the  Risen 
Saviour  sends  on  His  messages  of  love  and  mercy. 

When  the  final  day  of  judgment  comes,  when  He  will 
manifest  Himself  to  the  whole  world,  then  those  who  have 
served  Christ  in  His  members — His  brethren  and  theirs — 
will  hear  the  welcome  invitation  :  "  Come,  ye  blessed  of 
My  Father,  possess  you  the  kingdom  prepared  for  you 
from  the  foundation  of  the  world.  .  .  .  Amen,  I  say  to 
you,  as  long  as  you  did  it  to  one  of  these  My  least  brethren, 
you  did  it  to  Me."  ^ 


SUMMARY    FOR   MEDITATION 

First  Prelude. — Represent  to  yourself  the  group  of  holy 
women,  at  the  moment  when  their  Risen  Lord  greets  them, 
saying,  "  All  hail !  " 

Second  Prelude. — Ask  for  the  grace  to  realise  the  blessed- 
ness of  ministering  to  Jesus  in  His  members — our  brethren 
and  His. 

First  Point. — The  holy  women  hasten  to  obey  the  angel. 
Jesus  meets  them.  They  recognise  Him,  fall  at  His  feet, 
and  worship. 

Second  Point.— Owe  Lord  sends  them  to  announce  the  news 
of  His  Resurrection  to  His  brethren.  He  promises  to  see 
them  in  Galilee. 

Third  Point. — The  women  hasten  to  deliver  the  message. 
They  go  to  different  parts  of  Jerusalem  and  the  suburbs. 
The  brethren  refuse  to  accept  their  testimony. 

Colloquy. — Adore  your  Risen  Saviour  in  union  with  the 
holy  women.  Thank  Him  for  His  victory  over  death,  for 
deigning  to  call  us  His  brethren.  Ask  Him  to  make  use  of 
you  as  one  of  His  messengers— to  show  you  the  work  He 
would  have  you  do.  Pray  that  you  may  never  be  discouraged 
by  apparent  failures.  Offer  yourself  "  to  spend  and  be 
spent  "  for  the  good  of  souls,  and  the  propagation  of  the 
Faith. 

1  St.  Matt.  XXV.  24. 


146 


XII 

THE   APPARITION    TO    ST.    PETER 

WHEN  Jesus  vanished  out  of  the  sight  of  the 
two  disciples  of  Emmaus  as  they  redined  at 
table,  we  are  told  that,  "  rising  up  at  the 
same  hour  they  went  back  to  Jerusalem,  and  found  the 
Eleven  gathered  together  and  those  that  were  with  them."  ^ 
Before  the  two  pilgrims  had  time  to  tell  their  story  of  the 
Lord's  gracious  apparition  to  them,  those  who  were 
gathered  in  that  upper  room  joyfully  announced  to  them 
the  news  of  the  Resurrection.  All  greeted  them  with  the 
welcome  words  :  "  The  Lord  is  risen  indeed  and  hath 
appeared  unto  Simon." 

Faith  in  our  Lord's  Resurrection  was  gradually  spread- 
ing ;  the  witness  of  the  empty  sepulchre,  the  testimony 
of  Mary  Magdalene  and  her  companions,  had  prepared  the 
way,  although  the  Apostles  and  disciples  treated  the 
women's  accounts  as  "  idle  tales."  But  when  it  was  made 
known  that  Jesus  "  was  seen  by  Cephas,"  the  incredulity 
of  the  Apostles — with  the  exception  of  St.  Thomas — gradu- 
ally melted  away.  St.  Peter  was  ever  their  leader,  even 
though  he  had  denied  his  Master  :  if  he  asserted  Jesus  to 
be  risen,  and  that  he  himself  had  seen  and  spoken  to  His 
Lord,  then  it  must  be  true.  Joyfully  they  exclaimed  : 
"  The  Lord  is  risen  indeed  and  hath  appeared  unto  Simon." 

Sorely  Simon  Peter  needed  that  blessed  act  of  con- 
descension on  the  part  of  his  Divine  Master.  Of  all  the 
Apostles  and  disciples  none  grieved  so  deeply  as  Peter, 
for,  in  addition  to  his  terrible  sorrow  for  the  death  on  the 
Cross  endured  by  Jesus,  whom  he  loved  with  all  the  strength 

^  St.  Luke  xxiv.  33. 
147 


From  the  Sepulchre  to  the  Throne 

of  his  ardent  soul,  Peter  had  to  endure  the  bitter  reproaches 
of  his  conscience,  and  the  humiUation  of  knowing  that, 
having  promised  more  than  his  fellow  Apostles,  he  had 
done  far  less,  and,  by  his  threefold  denial,  had  added  to 
his  Lord's  sufferings. 

Peter's  grief  and  contrition  is  beyond  description,  for 
only  he  who  suffers  knows  the  bitterness  of  his  own  heart. 
All  had  passed  so  rapidly — the  arrestation  of  Jesus,  the 
Apostles'  flight,  and  Peter's  denial  in  the  courtyard  of  the 
house  of  Caiphas.  Satan  then  had  reahsed  his  desire  to 
sift  Simon  as  wheat,  and  to  a  certain  extent,  the  devil  had 
succeeded.  Simon  Peter,  overcome  by  fear,  denied  his 
Master  with  oaths  and  curses.  Probably  it  was  only  when 
"  the  Lord,  turning,  looked  on  Peter  "  that  the  Apostle 
fully  realised  what  an  awful  sin  he  had  committed.  Then 
"  going  forth  he  wept  bitterly,"  and  throughout  his  whole 
life  tears  ever  ran  down  his  cheeks  when  the  thought  of 
his  denial  came  back  to  his  mind. 

After  Simon  Peter  had  left  the  high  priest's  house,  we 
may  be  sure  that  he  heard  of  the  various  events  of  the 
Passion  as  the  sacred  tragedy  of  Calvary  was  gradually 
enacted.  He  learned  that  Jesus  had  been  tried,  condemned, 
scourged,  crucified  at  the  ninth  hour.  Doubtless  Peter 
and  the  rest  of  the  Apostles  were  included  among  those 
male  disciples — "  all  His  acquaintance  "  whom,  St.  Luke 
tells  us,  "  stood  afar  off  beholding  these  things  "  {i.e.  the 
death  of  Jesus  upon  the  Cross)  in  company  with  "  the 
women  that  had  followed  Him  from  Galilee."  ^  It  was 
fitting  that  those  who  were  to  be  witnesses  of  Jesus,  "  even 
unto  the  ends  of  the  world,"  should  have  been  present  at 
His  Death. 

The  end  came  at  last ;  how  great  was  Peter's  despair, 
for  he  had  not  the  faintest  hope  that  our  Lord  would  ever 
rise  again.  As  we  have  conjectured,  the  penitent  Apostle 
went  to  the  blessed  Mother  of  God,  told  her  of  his  awful 
sin,  and  asked  her  forgiveness  for  the  injury  he  had  done 
to  her  Son.  Slowly  the  hours  of  that  great  Sabbath 
1  St.  Luke  xxiii.  49. 
148 


The  Apparition  to  St.  Peter 

passed  for  Peter,  who  still  "  wept  bitterly."  In  vain  did 
the  other  Apostles,  especially  St.  John,  strive  to  console 
him  and  assure  him  of  his  Master's  forgiveness.  Peter 
did  not  doubt  his  Lord's  loving-kindness,  or  clemency.  He 
knew  that  loving  look  betokened  a  full,  free  pardon,  but 
Peter  could  never  forgive  himself  for  having  denied  his 
Lord,  and  he  continued  to  weep  bitterly. 

Easter  Day  dawned,  and  very  early  in  the  morning 
St.  Mary  Magdalene  came  to  bring  Peter  and  John  the 
news  that  the  tomb  had  been  desecrated — rifled  of  its 
treasure,  as  she  imagined.  The  two  Apostles  hurried  to  the 
garden,  examined  the  empty  tomb,  and  then  returned 
home — John  believing,  Peter  incredulous,  A  little  later 
the  ministering  women  declared  that  they  had  seen  "  a 
vision  of  angels,"  and  shortly  after  they  related  their  having 
seen  the  Risen  Lord,  and  delivered  His  consoling  message : 
the  disciples  would  see  Him  again  in  Galilee.  No  promise 
of  the  blessed  vision  of  the  Risen  Saviour  was  given  them 
for  that  very  day  in  Jerusalem.  Peter  had  the  consolation 
of  receiving  a  special  message — the  Angels  had  named 
him.  They  had  said  to  Mary  of  James  and  Salome,  the 
mother  of  St.  John  :  "  He  is  risen  ...  go  tell  His  disciples 
and  Peter  that  He  goeth  before  you  into  Galilee."  ^ 

Still  Peter  wept :  if  indeed  the  Master  had  risen  how 
can  the  guilty  Apostle  face  Him  ?  Yet,  Peter  knew  Jesus 
so  well,  he  longed  so  to  implore  His  pardon,  and  even  as 
Peter  wept  bitterly — perhaps  in  the  garden  near  the 
empty  tomb — pouring  out  his  humble  confession  and  im- 
ploring pardon,  lo,  the  Risen  Saviour  stood  before  Peter, 
looking  tenderly  upon  him,  and  the  Apostle  prostrated 
Himself  at  the  feet  of  Jesus.  Once  more,  never  to  retract 
it,  Peter  made  his  confession  :  **  Thou  art  the  Christ,  the 
Son  of  the  living  God." 

Yes,  it  was  He  Himself  : 

"He,  who  all  unseen 
Had  stirred  the  half -awakened  conscience,  now 
Himself  makes  manifest.     What  passed  between 

A  St,  Mark  xvi.  6. 
149 


From  the    Sepulchre  to  the  Throne 

The  penitent  and  his  Absolver,  none 

May  know.     He  who,  as  Man,  had  claimed  the  power 

To  forgive,  and  to  His  priests  transmits 

This  office,  has  the  seal  of  secrecy 

Set  on  the  penance  chamber.     There  within 

His  wounded  Heart  He  hides  our  sins,  and  sighs. 

And  penitential  tears." 

Though  nothing  of  this  touching  sacred  interview  has 
been  recorded,  still  from  our  knowledge  of  our  dear  Lord 
and  His  Apostle  who  loved  Him  more  than  all  his  fellows, 
we  may  be  certain  that  Peter  made  the  most  complete 
confession  of  his  fault,  blaming  himself  only,  his  presump- 
tion and  his  imprudence  in  venturing  among  his  Lord's 
enemies.  He  surely  recalled,  too,  his  folly  in  not  having 
believed  his  Master's  predictions.  Yet  all  this  could  only 
be  expressed  when  the  fear  and  awe  of  seeing  his  Risen 
Saviour  had  given  place  to  faith,  confidence,  and  joy. 

Never  could  Simon  Peter  forget  the  sweetness  of  that 
blessed  moment  of  reconciliation,  an  absolution  given  by 
the  Son  of  God  Himself  !  We  have  had  many  such  ab- 
solutions, all  given  by  Him  and  none  other,  since,  whenever 
the  priest  pronounces  the  words  of  absolution,  it  is  neces- 
sary that  Jesus  Himself  should  ratify  the  words  of  His 
minister.  We  may  presume  Peter  confessed  his  unworthi- 
ness  to  be  Christ's  Vicar,  and  that  Jesus  told  him  he  would 
retain  the  office,  and,  being  strengthened,  he  must  confirm 
his  brethren. 

At  last  that  precious  interview  came  to  an  end.  Jesus 
disappeared  suddenly,  leaving  His  Apostle  overwhelmed 
with  transports  of  joy.  Surely  Peter  hurried  to  the  blessed 
Mother  of  God,  to  St.  John,  and  to  the  other  Apostles  to 
tell  them  that  he  also  had  seen  the  Lord.  And  Peter's 
words  brought  conviction  to  the  Apostles  and  disciples — 
only  a  few  still  refused  to  believe.  Thus  the  hours  of  the 
glorious  Resurrection  Day  sped  on  their  course  with 
all  their  hopes  and  fears,  and  the  evening  brought  the 
glorious  certainty  that  the  Lord  had  indeed  risen,  for  so 
many  had  seen  Him.   As  He  had  promised,  their  j  oy  was  full. 

150 


The  Apparition  to  St.   Peter 

Let  us  now  consider,  in  the  light  of  St.  Peter's  own 
words  and  of  his  after  Ufe,  what  were  the  effects  of  his  fall, 
his  reconciliation,  and  his  confirmation  in  his  office.  If 
we  examine  St.  Peter's  after  life  we  find  that  the  crucible 
through  which  the  Apostle  passed  had  a  marvellous  trans- 
forming power.  Satan  had  gratified  his  fiendish  desire 
to  sift  Simon  as  wheat,  with  the  result  that  the  bad  in 
Simon  Peter  had  been  winnowed  and  cast  out.  His  im- 
petuosity and  presumption  were  bridled.  He  was  no 
longer  intolerant  and  overbearing,  while  he  kept  his  firm- 
ness, courage,  generosity,  and  self-sacrifice.  It  was  ex- 
pedient for  Peter  that  he  should  be  tried,  and  his  Master 
did  not  spare  him  the  combat,  knowing  that  though  Peter 
sinned  yet,  from  that  fault,  good  would  come.  Those 
who  rule  others,  have  need  of  self-knowledge,  and  before 
his  denial  Peter  did  not  know  himself — he  over-estimated 
his  powers  of  resistance  and  under-estimated  the  strength 
of  the  devil's  onset.  It  was  Satan's  interest  to  overthrow 
Peter,  even  as  he  had  overthrown  Judas.  Both  fell,  but 
the  former  rose  because  he  truly  loved  his  Lord,  whereas 
Judas'  passion  was  gold.  Peter  rose  again,  too,  after 
having  gained  precious  experience  and  deep  humihty 
because  Jesus  had  prayed  for  him,  that  his  faith  might 
not  fail. 

On  the  Day  of  Pentecost,  Peter,  who  had  quailed  before 
a  servant  maid,  boldly  reproached  the  rulers  of  Israel  and 
confessed  Christ's  Divinity  when  he  said  to  them  :  "  Let 
all  the  house  of  Israel  know  most  surely  that  God  hath  made 
both  Lord  and  Christ  this  same  Jesus  whom  you  have 
crucified."  ^  He  and  his  companion,  St.  John,  boldly 
answered  the  question  put  to  them  by  Caiphas  in  the  name 
and  presence  of  the  Sanhedrin.  To  the  interrogation : 
"  By  what  power  or  by  what  name  have  you  done  this  ?  " 
Peter,  filled  with  the  Holy  Ghost,  said  to  them  :  "  Ye 
princes  of  the  people  and  ancients  hear.  ...  Be  it  known 
to  you  all  and  to  aU  the  people  of  Israel,  that  by  the  Name 
of  our  Lord  Jesus  Christ  of  Nazareth,  whom  you  crucified, 
1  Acts  ii.  36. 
151 


From   the  Sepulchre  to  the  Throne 

whom  God  raised  from  the  dead,  even  by  Him,  this  man 
standeth  here  before  you  whole."  ^ 

When  the  high  priest  forbade  them  to  teach  and  heal 
in  the  Name  of  Jesus,  Peter  and  the  Apostles  boldly 
answered  :  "  We  ought  to  obey  God  rather  than  man." 
Then,  profiting  by  every  occasion  to  announce  the  Re- 
surrection, they  continued  :  "  The  God  of  our  fathers  hath 
raised  up  Jesus,  whom  you  put  to  death,  hanging  Him 
upon  a  tree.  Him  hath  God  exalted  with  His  right  hand  to 
be  Prince  and  Saviour,  to  give  repentance  to  Israel  and 
remission  of  sins,  and  we  are  witnesses  of  these  things."  ^ 
What  a  transformation  in  St.  Peter  wrought  by  the  power 
of  God,  who  can  perfect  strength  in  weakness  when  His 
servants  rely  upon  Him  and  distrust  themselves  ! 

If  we  turn  to  St.  Peter's  Epistles,  we  seem  to  find  echoes 
of  his  own  bitter  experience — ^words  suggested  by  one  who 
had  passed  through  deep  waters  and  been  buffeted  by  Satan. 
Note  the  subjoined  quotations  in  the  light  of  the  Apostle's 
own  fall  and  repentance.  Referring  to  Christians  enduring 
tribulations  St.  Peter  writes  :  "  Wherein  you  shall  greatly 
rejoice  .  .  .  that  the  trial  of  your  faith  (much  more  precious 
than  gold  tried  in  the  fire)  may  be  found  unto  the  praise 
and  glory  and  honour  at  the  appearing  of  Jesus  Christ."  ^ 
Again  he  writes  and  exhorts  his  readers  to  practise  pre- 
cisely those  virtues  which  his  fall  had  taught  him  :  **  Be 
ye  all  of  one  mind,  having  compassion  one  of  another, 
being  lovers  of  the  brotherhood,  merciful,  modest, 
humble."  *  He  warns  his  disciples,  too,  of  the  devil's 
activity  and  power  :  "Be  sober  and  watch,  because  your 
adversary  the  devil,  as  a  roaring  Uon,  goeth  about  seeking 
whom  he  may  devour."  ^ 

We  have  seen  how  St.  Peter,  the  Prince  of  the  Apostles, 
profited  by  his  experience,  painful  though  it  was.  Let  us 
now  see  what  we  may  learn  from  our  past  sins  and  broken 
protestations  of  fidelity.  St.  Peter  sinned  grievously,  yet 
in  a  sense  we  may  say  ''  felix  culpa,''  as  the  Church  says  of 

*  Acts  iv.  8.  2  Acts  V.  29.  ^  i  Pet.  i.  6. 

*  Ihid.,  iii.  8.  ^  md.^  v.  8. 

152 


The  Apparition  to  St.  Peter 

Adam's  fall.  For  us  it  is  indeed  a  "  felix  culpa,"  since  it 
teaches  us  such  useful  lessons  and  gives  all  penitents  a 
powerful  protector  in  Heaven. 

St.  Peter,  after  his  sin,  certainly  did  not  distrust  our 
Lord,  for  so  often  he  had  heard  Him  encourage  sinners. 
During  the  three  years'  ministry,  Peter  had  so  often  seen 
Jesus  receive  sinners  and  heard  His  touching  invitations 
to  them.  In  company  with  the  other  Apostles  Simon  Peter 
had  heard  our  Lord's  beautiful  parables  of  the  lost  drachm,  of 
the  prodigal  son,  of  the  stray  sheep.  He  knew,  too,  how 
Jesus  had  pardoned  St.  Mary  Magdalene,  how  He  had  taken 
her  part,  how  He  had  invited  all  those  who  were  weary 
and  heavy  laden  to  come  to  Him  for  rest.  But  doubtless 
St.  Peter's  great  trouble  after  his  fall  and  before  Jesus 
appeared  to  him,  was  precisely  the  fact  that  he  no  longer 
had  access  to  his  Divine  Master,  and  since  none  of  the 
Apostles  expected  Jesus  to  rise,  it  does  not  seem  probable 
that  any  one  of  them  would  have  addressed  a  prayer  to 
Him  as  being  invisibly  present  as  God.  Their  faith  in 
the  Divinity  appears  to  have  been  overclouded,  though  St. 
Peter's  belief  may  have  been  somewhat  stronger  than  that 
of  the  rest.  However  great  was  Peter's  sin  he  did  not, 
like  Judas,  add  to  it  the  sin  of  despair.  St.  Peter  was  not 
the  man  to  distrust  his  loved  Master. 

There  is  a  great  lesson  for  us  here ;  we,  too,  may  sin, 
even  grievously,  and  in  spite  of  our  having  received  special 
graces  and  warnings.  Still  we  must  never  distrust  our 
Divine  Lord,  whom  even  His  enemies  knew  as  the  Friend 
of  publicans  and  sinners.  We  know  His  loving  invitations, 
His  touching  parables,  and  that  He  came  to  save  the 
lost.  Therefore  if  our  sins  be  great,  if  we  have  strayed 
far  from  the  One  Fold,  then  we  are  precisely  those  whom 
our  Lord  came  to  seek  and  to  save.  A  firm,  humble  con- 
fidence in  God's  Infinite  mercy,  the  conviction  that,  com- 
pared to  it,  our  finite  sin  is  but  as  a  drop  compared  with 
the  vast  ocean — this  faith  glorifies  God,  whereas  distrust 
and  despondency  dishonour  Him. 

St.  Peter  had  the  special  privilege  of  hearing  his  pardon 
153 


From  the  Sepulchre  to   the  Throne 

pronounced  by  Jesus  Himself,  and  as  we  think  of  this 
inestimable  blessing,  we  do  well  to  ask  ourselves  this  ques- 
tion :  Are  we  suf&ciently  grateful  for  our  numerous  abso- 
lutions ?  How  often  we  have  received  forgiveness  !  How 
many  good  confessions  we  have  made  !  Yet  we  are  apt  to 
forget  the  price  of  our  absolution — nothing  less  than  the 
Precious  Blood  shed  for  our  salvation  would  suffice  to  re- 
move the  stain  of  the  smallest  venial  sin.  St.  Peter  saw 
Jesus  agonising  in  the  Garden,  hanging  upon  the  Cross, 
and  expiring  on  it.  Peter  stood  "  afar  off "  when  our 
Saviour  "  bore  our  sins  in  His  own  Body  on  the  tree," 
and  he  realised  later,  if  not  then,  that  the  wounds  of  his 
sin  of  denial  were  healed  by  His  Master's  stripes.  When 
we  make  our  act  of  contrition,  while  the  priest  pronounces 
the  words  of  absolution,  let  us  try  to  grasp  what  sin  means, 
by  what  it  cost  our  Lord  to  atone  for  man's  transgressions. 

From  the  after  life  of  the  Prince  of  the  Apostles,  we 
learn  that  he  endeavoured  to  atone  for  his  sin  by  greater 
love.  Having  sinned  deeply,  he  strove  to  love  much. 
From  this  we  learn  that  a  deeper  love  is  the  truest  repara- 
tion for  any  fault.  Jesus  Himself  pointed  this  out  to  St. 
Peter  when,  after  having  asked  him  for  a  triple  confession 
of  love.  He  bade  him  feed  the  sheep  and  lambs  of  the  Fold. 
The  truly  penitent  soul  ever  experiences  an  earnest  longing 
to  prove  the  sincerity  of  its  repentance.  Thanks  be  to 
God,  there  are  ample  opportunities  of  doing  this,  for 
all,  in  their  own  sphere,  can  assist  in  feeding  the  sheep 
and  lambs  of  Christ,  and  generally  speaking,  the  home 
circle  should  be  the  first  field  of  our  apostleship.  Then 
come  "  those  of  the  household  of  faith  "  and,  lastly,  all 
men,  i.e.  all  with  whom  we  come  in  contact. 

Those,  who  have  wrestled  with  the  adversary  of  man- 
kind and  have  suffered  defeat  at  times,  are  better  able  to 
strengthen  and  help  others,  than  those  who  have  never 
endured  strong  temptations.  It  was  after  St.  Peter  had 
learned  experience  by  his  own  defeat,  that  Jesus  com- 
missioned him  to  feed  and  strengthen  his  weaker  brethren. 
Therefore,  whichever  way  we  look  at  St.  Peter's  sin  and 

154 


The  Apparition  to  St,  Peter 

his  subsequent  reparation,  it  gives  us  wonderful  encourage- 
ment to  trust  in  God  after  we  have  sinned  against  Him, 
since  it  brings  into  rehef  the  wondrous  loving-kindness  of 
the  Risen  Shepherd,  who  on  the  very  day  of  His  Resur- 
rection sought  out  His  sorrowing  Apostle,  granting  him  a 
special  apparition  that  He  might  pardon,  console,  and 
gladden  him.  Truly  may  we  sing  with  one  of  God's 
saints  : 

"  The  love  of  Jesus  what  it  is 
None  but  His  loved  ones  know." 


SUMMARY    FOR   MEDITATION 

First  Prelude. — Think  of  St.  Peter  at  the  moment  when 
the  Risen  Saviour  appeared  to  him. 

Second  Prelude. — Pray  for  a  firm  confidence  in  the  infinite 
kindness  and  mercy  of  the  Good  Shepherd. 

First  Point.— St.  Peter's  sorrow  after  his  denial.  His 
desolation  on  Good  Friday  and  the  great  Sabbath.  Consider 
how  the  narratives  of  the  holy  women  must  have  stirred 
his  soul  in  its  inmost  depths. 

Second  Point. — While  Simon  Peter  was  weeping,  Jesus 
suddenly  manifested  Himself.  He  pardoned  and  consoled 
the  penitent  apostle,  and  doubtless  confirmed  him  in  his 
office  as  the  Vicar  of  Christ.  Simon  Peter's  joy  was  un- 
bounded. 

Third  Point. — Peter's  denial  turned  to  his  advantage.  It 
made  him  more  humble  and  modest.  Peter's  after  life  shows 
what  a  transformation  was  worked  in  him.  We  may  learn 
to  trust  implicitly  in  our  merciful  Saviour,  especially  after  a 
fault,  and  to  show  our  sorrow  by  greater  love  of  God  and  of 
our  neighbour. 

Colloquy. — Adore  our  blessed  Lord.  Thank  Him  for  all 
the  lessons  we  learn  from  St.  Peter's  fall  and  repentance. 
Pray  for  the  gift  of  perfect  contrition.  Thank  our  Lord  for 
the  numerous  absolutions  we  have  received.  Ask  for  grace 
to  show  our  love  of  God  by  devoting  ourselves  to  the  lambs 
and  sheep  of  His  fold.  Pray  for  sinners.  Ask,  through 
St.  Peter's  intercession,  that  you  may  always  have  perfect 
contrition  after  a  sin,  and  especially  at  the  hour  of  death. 
Make  St.  Peter's  words  your  own  :  "  Lord,  Thou  knowest  all 
things  ;   Thou  knowest  that  I  love  Thee." 

155 


XIII 

THE    DISCIPLES    OF   EMMAUS    (I) 

WE  have  seen  how  early  on  Easter  Day  the  many 
holy  women,  the  King's  special  messengers  to 
His  brethren,  had  dispersed  over  Jerusalem, 
giving  the  joyful  news  both  in  the  city  and  the  suburbs 
that  Jesus  was  risen.  Their  incredulity  and  terror  had 
given  place  to  faith  and  joy. 

Nevertheless  their  testimony  was  unanimously  rejected  ; 
they  were  treated  as  visionaries.  Among  those  who  dis- 
believed their  words  were  two  disciples,  Cleophas  and  one 
whose  name  is  not  recorded.  The  early  Fathers  have  con- 
jectured that  both  belonged  to  the  band  of  the  seventy- two 
disciples,  whom  Jesus  once  sent  out  to  evangelise.  We 
can  picture  these  two  incredulous  disciples  listening  to  the 
eager  women's  story,  shrugging  their  shoulders  contemptu- 
ously, showing  their  superior  judgment  and  common  sense, 
as  they  imagined,  by  treating  the  women's  testimony  as 
utter  nonsense — idle  tales.  Let  these  Galilean  women 
believe  in  Jesus'  Resurrection  !  It  was  characteristic  of 
their  sex  to  be  easily  duped.  Had  the  report  come  from 
the  Apostles,  it  might  have  been  credible.  But  since  weak, 
excitable  women  spread  the  report,  Cleophas  and  his  com- 
panion did  not  believe. 

The  various  bands  of  holy  women  agreed  in  their  testi- 
mony as  to  the  central  fact  of  the  Resurrection,  though 
each  little  group  of  women  had  certain  individual  experi- 
ences to  relate,  and  the  Apostles  and  disciples,  in  their 
various  retreats,  heard  the  testimony  now  of  one  band,  now 
of  the  other.  We  may  presume  that  the  Apostles  and  their 
companions  in  the  Cenacle  were  the  first  to  hear  the  women's 

156 


The  Disciples  of  Emmaus 

narratives,  since  we  know  that  Mary  Magdalene  told  St. 
Peter  and  St.  John  that  the  sepulchre  was  empty,  and 
that  when  she  had  seen  Jesus  in  the  Garden,  she  ran  and 
"  told  these  things  to  the  Apostles."  The  two  disciples 
of  Emmaus  had  evidently  conversed  with  Peter  and  John, 
after  the  latter  had  visited  the  empty  tomb,  therefore  we 
may  conclude  that  Cleophas  and  his  unnamed  companion 
were  with  the  Apostles  in  the  Cenacle  when  the  ministering 
women  announced  the  joyful  news  to  Jesus'  "  brethren." 

Despondent  as  these  two  disciples  were,  we  can  con- 
ceive how  such  joyful  tidings — too  good  to  be  true — must 
have  struck  a  jarring  chord. 

All  hope  had  gone  out  of  their  lives,  when  they  lost 
their  loved  Master ;  why  would  these  women  mock  their 
grief  by  such  "  idle  tales  "  ?  Why  did  they  persist  in 
striving  to  delude  them  with  false  hopes  ?  No,  one  bitter 
disillusionment  was  sufficient ;  so,  incredulous  and  sad  at 
heart,  Cleophas  and  his  friend  determined  to  leave  Jeru- 
salem. Moreover,  they  would  be  safer  in  Emmaus,  for 
surely  the  idle  tales  these  excited  women  were  spreading 
must  inevitably  reach  the  ears  of  the  rulers  and  expose 
the  brethren  to  great  danger.  So  as  the  great  drama  of 
Calvary  was  over,  and  there  was  nothing  else  to  do  but 
to  take  up  the  strands  of  their  former  lives — the  daily 
work  which  occupied  them  before  they  knew  Jesus — these 
two  disciples,  leaving  their  sorrowful  companions  in  the 
Cenacle  "  with  the  doors  closed  for  fear  of  the  Jews,"  set 
off  for  Emmaus. 

The  narrative  of  the  apparition  of  Jesus  to  Cleophas 
and  his  companion  is  peculiar  to  St.  Luke's  Gospel.  He 
relates  it  in  a  charmingly  picturesque  and  vivid  style.  We 
seem  to  see  the  two  pilgrims,  to  hear  their  words,  to  catch 
the  very  expression  of  their  features.  As  a  writer  has 
admirably  said,  this  exquisite  narration  "  must  be  looked 
upon  as  among  '  the  gleaning  of  the  grapes '  which  re- 
warded St.  Luke's  researches  even  after  the  full  vintage 
had  apparently  been  gathered  in  by  others." 

We  will  follow  the  sacred  narrative  line  by  line  :  "  And 
157 


From  the  Sepulchre  to  the  Throne 

behold  two  of  them  went  the  same  day  to  a  town  which  was 
sixty  furlongs  from  Jerusalem,  named  Emmaus."  Cleophas 
was  one  of  the  two  ;  except  in  this  instance  we  have  no 
mention  of  this  disciple.  "  Cleophas "  is  probably  a 
diminutive  of  Cleopatrus,  which  is  a  Greek  name.  Clophas 
(or  Alpheus)  is  a  Hebrew  name,  so  we  cannot  identify  this 
Cleophas  with  Clophas,  the  father  of  James  the  Less. 
Early  Christian  writers  have  suggested  that  Nathaniel  was 
the  second  disciple,  and  some  have  supposed  the  unnamed 
disciple  to  have  been  St.  Luke  himself.  Certainly  the  nar- 
ration bears  the  imprint  of  an  eyewitness,  who  may  have 
been  the  Evangelist  himself,  but  it  is  more  probably  that 
St.  Luke  obtained  this  narration  from  one  of  the  two  who 
took  part  in  it,  since  he  does  not  include  himself  among 
those  "  who  from  the  beginning  were  eyewitnesses  and 
ministers  of  the  word."  ^ 

It  must  suffice  for  us  to  know  that  Cleophas  and  his 
companion  were  disciples  of  our  dear  Lord.  It  was  Easter 
Day — that  blessed  first  day  of  the  week — and  judging  from 
the  fact  that  they  reached  Emmaus  and  returned  almost  im- 
mediately to  Jerusalem,  arriving  there  before  the  gates  were 
closed  at  sunset — i.e.  somewhere  about  six  at  the  Paschal 
season — we  may  presume  that  they  started  on  their  journey 
about  one  o'clock,  after  their  mid-day  meal.  Emmaus 
was  a  village  or  hamlet  some  sixty  furlongs,  i.e.  about 
eight  or  nine  English  miles  from  Jerusalem. ^ 

1  St.  Luke  i.  2. 

*  The  name  "  Emmaus  "  is  connected  with  the  Arabic  word 
Hammdm  (a  bath),  and  this  possibly  refers  to  some  warm  medi- 
cinal springs  which  were  found  there.  In  the  time  of  the  Crusaders, 
the  village  of  Kubeibeh  was  known  as  the  traditional  Emmaus. 
It  lies  some  eight  miles  north-west  of  Jerusalem  and  possesses  some 
springs.  The  ruins  of  an  ancient  church  prove  that  it  was  regarded 
as  a  sacred  site  connected  with  some  Gospel  narrative.  Moreover 
it  is  just  sixty  furlongs  from  Jerusalem.  Hence  there  are  sufficient 
data  to  justify  us  in  accepting  the  modern  village  of  Kubeibeh  as 
the  Emmaus  of  the  Gospel.  The  site  is  now  in  the  charge  of  the 
Franciscans,  who  claim  the  authority  of  the  Crusaders  for  the 
authenticity  of  the  site,  by  whom  probably  the  church  was  built. 
After  long  and  careful  sifting  of  this  vexed  question,  the  Palestine 

158 


The  Disciples  of  Emmaus 

That  the  devout  reader  may  the  better  contemplate 
this  beautiful  and  instructive  narration,  we  will  endeavour 
to  describe  the  road  from  Jerusalem  to  Emmaus.  This 
description  is  based  upon  the  ancient  topography  of  Jeru- 
salem and  its  suburbs,  and  on  the  supposition  that  the  two 
disciples  set  out  from  the  Cenacle  on  Mount  Sion. 

The  road  from  the  southern  slopes  of  Sion  to  Emmaus 
led  due  north  along  raised  footpaths  and  under  low  arch- 
ways, past  the  palaces  of  Annas  and  Caiphas.  Skirting 
the  royal  palace  of  Herod  the  Great,  our  pilgrims  turned 
westward  when  they  reached  the  north-eastern  angle  of 
the  palace,  and  went  out  of  Jerusalem  by  the  Jaffa  Gate, 
close  by  the  Tower  of  Hippicus.  What  did  they  see  before 
them  as  they  passed  through  the  ancient  gateway  and 
stood  upon  the  plateau  which  extended  northwards  and 
westwards  beyond  the  city  walls  ?  On  their  right,  lay  the 
Pool  of  Ezechias  shimmering  in  the  sunhght,  reflecting  the 
graceful  palms  and  willows  planted  around  it,  as  well  as 
the  blue  cloudless  sky.  More  than  seven  hundred  years  had 
passed  since  King  Ezechias  had  built  that  vast  reservoir 
* '  and  a  conduit  and  brought  waters  into  the  city. ' '  ^  Farther 
back  and  beyond  the  Pool,  rose  the  Hill  of  Calvary  with  all 
its  awful  memories,  while  to  the  north-west,  the  massive 
octagonal  Tower  of  Psephinus  stood  sheer  against  the  sky. 

On  their  left,  the  plateau  sloped  down  to  the  Valley  of 
Gihon,  which  had  its  head  some  three  miles  to  the  west. 
The  Brook  Gihon,  running  from  the  Upper  Pool,  parallel 
with  the  edge  of  the  plateau,  turned  sharply  southward 
at  the  Jaffa  Gate.  Sparkling  and  bubbhng,  the  silvery 
stream  passed  through  the  Lower  Valley  and  Lower  Pool 
of  Gihon,  then  skirting  the  deep  Ravine  of  Ennom  (A.V. 
Hinnom)  and  along  the  southern  boundary,  it  joined  the 
Brook  Cedron  at  the  Fountain  of  El-Rogel.     From  the 

Exploration  Society  has  also  accepted  Kubeibeh  as  the  true  site 
of  Emmaus.     This  honour  has  been  claimed  for  three  other  hamlets, 
notably  Kolonieh,   but  in  a  devotional  work,  such  controversial 
questions  are  out  of  place. 
^  4  Kings  XX.  20. 


From  the  Sepulchre  to  the  Throne 

Jaffa  Gate,  the  road  led  direct  to  Bethlehem,  the  city  of 
David,  some  six  miles  distant,  which  could  be  seen  from 
the  Sion  Plateau. 

Stretching  out  westward  from  Jaffa  Gate  lay  the  Roman 
road  to  the  seaport  of  Jaffa.  It  was  well  kept,  and  suffi- 
ciently wide  to  allow  of  three  travellers  walking  abreast. 
Our  two  pilgrims  followed  this  road  for  about  four  miles. 
The  first  two  miles  led  them  through  pleasant  meadows, 
and  barley-fields  already  ripe  for  the  sickle.  Here  and  there 
commodious  houses  stood  in  well-cultivated  gardens.  These 
were  the  country  seats  of  the  wealthy  inhabitants  of  the 
Upper  City  of  Sion.  Low  stone  walls,  overgrown  with 
brambles  or  cactus  hedges,  marked  off  the  boundary  of 
each  property. 

It  was  the  month  of  Nisan,  which  corresponds  approxi- 
mately to  our  April ;  the  spring  rains  were  past,  and  the 
fruit  trees  were  in  full  blossom.  Cleophas  and  his  friend 
walked  past  vineyards,  olive  groves,  and  clumps  of  tama- 
risks. Tall  palm  trees  gave  them  acceptable  shelter  from 
the  hot,  dazzling  sun.  Vines,  pomegranates,  and  fig-trees 
filled  the  air  with  the  perfume  of  their  flowers,  while  all 
along  the  Upper  Valley,  on  their  left,  rippled  and  plashed 
the  Brook  Gihon,  overflowing  its  banks  after  the  spring 
rains. 

About  two  miles  from  the  Jaffa  Gate,  our  travellers 
reached  the  edge  of  the  plain.  There  the  scene  changed 
as  by  enchantment,  and  the  route  led  through  a  barren, 
rocky  district.  Large  boulders  lay  scattered  on  either 
side  of  the  road.  As  this  district  was  waterless,  the  scanty 
vegetation  consisted  of  tall  thistles,  brambles,  nettles,  and 
thorn  clumps.  Ravens  croaked  overhead  or  perched 
solemnly  on  the  boulders.  Vultures  and  eagles  had  their 
nests  in  the  rocky  caverns.  After  about  an  hour's  walk 
through  this  waste  Cleophas  and  his  companion  left  the 
highway  for  a  mule  path  which  led  direct  to  Emmaus 
through  a  beautiful  fertile  valley.  The  grass  was  gemmed 
with  wild  flowers — those  "  lilies  of  the  field  "  which  Jesus 
loved  so  well — anemones,  tulips,  ranunculus,  ox-eyed  daisies, 

i6o 


The  Disciples  of  Emmaus 

and  blue  campanulas  gave  a  dazzling  wealth  of  colour 
to  the  sunUt  landscape.  In  this  earthly  Paradise  the 
doves  cooed,  sparrows  twittered,  and  insects  hummed 
merrily.  Presently  the  road  led  up  the  flank  of  a  moun- 
tain, and  there,  nestled  close  to  the  summit — some  2500 
feet  above  the  Mediterranean — stood  the  hamlet  of  Emmaus, 
"  sixty  furlongs  from  Jerusalem." 

On  that  bright  Spring  afternoon,  all  Nature  seemed 
to  proclaim  the  Resurrection,  but  Uttle  the  two  sorrowful 
disciples  troubled  about  their  surroundings.  Grief  has 
a  stupefying  effect  on  men's  minds ;  probably  the  very 
brightness  of  that  exquisite  scenery  jarred  upon  them. 
Their  souls  had  been  more  attuned  to  the  darkness  of  Cal- 
vary, for  their  hearts  were  crushed  with  grief ;  there  was 
nothing  to  Uve  for  now  that  Jesus  was  dead — at  least,  so 
they  imagined.  Blind  and  deaf  to  all  around,  they  set  out 
on  their  journey,  and  the  one  subject  of  their  conversation 
and  thoughts  was  Jesus  crucified. 

The  moment  they  left  the  Cenacle  they  began  to  speak 
about  their  loved  Master.  "  They  talked  together  of  all 
these  things  which  had  happened."  How  much  there  was 
to  ponder  over  and  discuss !  No  wonder  that  "  they  talked 
and  reasoned  with  themselves."  So  much  had  happened 
within  the  last  three  days  that  the  Triumphal  Entry  of 
Jesus,  which  had  taken  place  just  one  week  before,  seemed 
far,  far  back  in  the  past.  That  very  Easter  Day  had  been 
so  eventful.  Therefore  as  our  pilgrims — Uke  true  Orientals 
walking  during  the  heat  of  the  day — ^went  slowly  along, 
their  gait,  gestures,  and  set  features  bespoke  men  whose 
minds  were  perplexed  and  whose  souls  were  overwhelmed 
with  some  great  sorrow. 

They  discussed  the  incidents  of  the  day,  asking  why 
their  Master  had  allowed  Himself  to  be  taken  captive. 
Could  He  not  have  foreseen  and  prevented  His  arrestation  ? 
Could  He  not  have  escaped  from  their  hands  ?  How  could 
He  have  been  the  Messias,  since  the  rulers  taught  that  He 
who  should  redeem  Israel  could  not  die  ?  Then,  too,  the 
sepulchre  was  empty.     Who  could  have  removed  Jesus* 

161  L 


From  the  Sepulchre  to  the  Throne 

Body  and  for  what  purpose  ?  Was  this  the  work  of  friends 
or  foes  ?  True,  the  women  had  related  strange  stories, 
but  the  Apostles  did  not  believe  their  tales,  and  if  the 
Master  had  indeed  risen,  surely  He  would  have  appeared 
to  the  Eleven,  not  to  a  few  women.  Thus,  we  may  presume, 
these  two  faithful  friends  of  Jesus  discussed  the  strange, 
inexplicable  tangle  of  events.  As  we  contemplate  Cleophas 
and  his  companion  walking  and  conversing  concerning 
Jesus,  the  words  of  the  prophet  recur  to  our  minds  : 
"  Then  they  that  feared  the  Lord  spoke  every  one  with  his 
neighbour,  and  the  Lord  gave  ear,  and  heard  it :  and  a  book 
of  remembrance  was  written  before  Him  for  them  that  fear 
the  Lord  and  think  often  on  His  Name.  And  they  shall 
be  my  special  possession,  saith  the  Lord  of  Hosts."  ^ 

The  Lord  Jesus  '*  gave  ear  and  heard  "  every  word 
uttered  by  these  grief-stricken  disciples.  They  were  His 
"  special  possession,"  purchased  with  His  Precious  Blood. 
Like  straying  sheep,  they  were  wandering  from  the  Fold, 
so  the  Good  Shepherd  hastened  to  save  them  and  to  fulfil 
His  blessed  promise  :  **  Where  there  are  two  or  three 
gathered  together  in  My  Name,  there  am  I  in  the  midst 
of  them."  2  Thus  "  it  came  to  pass  that  while  they  talked 
and  reasoned  with  themselves  Jesus  Himself,  also  drawing 
near,  went  with  them." 

Thus  it  ever  is  ;  the  moment  we  think  and  speak  of  our 
Lord,  the  moment  we  wish  for  Him,  He  draws  near  in 
response  to  the  inward  deep  longing  which  He  has  Himself 
implanted  in  the  soul.  He  comes  incognito — yet,  though 
unrevealed  and  unrecognised,  He  is  beside  us  in  answer  to 
our  tacit  prayer. 

Where  did  He  join  them  ?  On  Mount  Sion,  without 
the  city  gates,  in  the  secluded  valley  ?  We  know  not  ;  we 
simply  know  that  He  "  drew  near."  Whence  did  He 
come  ?  Once  more,  we  know  not,  but  this  we  are  told, 
that  whereas  the  two  pilgrims  were  by  themselves  eagerly 
arguing  one  moment,  the  next  instant  Jesus  joined  them, 
and  apparently  He  overtook  them.  Perhaps  even  before 
1  Mai.  iii.  i6.  «  St.  Matt,  xviii.  20. 

162 


The  Disciples  of  Emmaus 

He  spoke  to  them  He  had  walked  behind  them  for  a  few 
moments.  In  any  case  His  Risen  Body  was  no  longer 
fettered  by  the  laws  which  govern  material  objects.  Like 
a  flash  of  lightning  He  could  transport  Himself  from  one 
place  to  another.  So  "it  came  to  pass,"  not  fortuitously 
but  in  the  hour  of  their  greatest  need,  in  the  moment  the 
most  propitious,  Jesus  stood  beside  them. 

Yet,  because  "  He  appeared  in  another  shape,"  these 
two  sorrowing  disciples  failed  to  recognise  their  loved 
Master.  There  was  also  a  supernatural  reason  for  their 
not  knowing  Him,  since  "  their  eyes  were  held  that  they 
should  not  know  Him."  It  was  not  His  will  to  reveal 
Himself  to  their  eyes  at  once,  as  He  had  done  when  He 
appeared  to  the  holy  women.  They  went  to  the  grave 
seeking  His  dead  Body  that  they  might  anoint  It,  and  He 
showed  Himself  to  them  alive.  They  recognised  His  voice 
and  features  instantly.  Mary  Magdalene,  too,  knew  Him 
by  His  voice  before  she  saw  Him  to  be  her  Lord.  In  both 
these  manifestations  the  revelation,  accompanied  by  an 
interior  illumination,  was  made  to  the  senses. 

The  disciples  of  Emmaus  were  perplexed  by  intellectual 
difficulties,  therefore  Jesus  revealed  Himself  first  to  their 
intellect,  solved  the  problems  which  they  found  so  in- 
expHcable,  and  only  when  He  had  convinced  them  of  the 
necessity  of  the  Passion,  and  removed  their  false  concep- 
tions concerning  the  Messias  and  His  Divine  work,  did  He 
make  known  His  identity.  Thus  Jesus  dealt  with  each 
according  to  his  needs,  for  He  knows  each  of  His  own,  not 
only  by  name,  but  also  He  sounds  those  depths  of  the  human 
soul  which  no  human  creature  can  ever  really  fathom. 

Having  come  up  with  the  two  disciples  Jesus  was  the 
first  to  speak,  and  He  said  to  them  :  "  What  are  these 
discourses  that  you  hold  one  with  another  as  you  walk 
and  are  sad  ?  "  Doubtless  our  Lord  took  the  form  of  a 
man  in  travelling  attire  like  the  two  disciples,  and  from 
their  reply,  we  may  conclude  that  the  interruption  was 
unwelcome.  Jesus  here  came  to  His  own  but,  because 
their  eyes  were  held,  they  received  Him  not  as  their  Lord 

163 


From  the  Sepulchre  to  the  Throne 

and  Master.  It  was  perfectly  natural  that  when  Cleophas 
and  his  companion  had  such  a  favourable  opportunity  of 
discussing  their  difficulties,  as  they  went  along  a  quiet 
country  road,  that  they  should  not  desire  the  presence 
of  a  third  person.  Yet  the  words  of  Jesus  riveted  their 
attention  instantly,  for  His  question  proved  that  He  knew 
them  to  be  perplexed  and  sorrowful.  They  felt  that  He 
sympathised  with  them,  and  at  once  treated  Him  as  a 
friend. 

"  And  one  of  them,  whose  name  was  Cleophas,  answer- 
ing said  :  Art  thou  only  a  stranger  in  Jerusalem  (Hterally, 
Art  Thou  a  lonely  stranger  ?),  and  hast  not  known  the  things 
that  have  been  done  there  in  these  days  ?  "  Then  Jesus, 
that  He  might  give  them  the  opportunity  of  pouring  out 
their  grief,  asked  for  further  particulars.  He  said  to  them  : 
"  What  things  ?  "  He  knew  well  what  troubled  them,  yet 
He  invited  them  to  speak  freely  that  He  might  enlighten 
their  ignorance,  remove  their  erroneous  preconceptions  con- 
cerning the  Messias,  and  impart  to  them  the  gift  of  faith. 

Thus  encouraged,  the  two  pilgrims  related  their  sorrow 
and  perplexities.  Doubtless  now  one  spoke,  now  the  other, 
as  Jesus  walked  between  them  on  the  road  to  Emmaus, 
They  said  :  "  Concerning  Jesus  of  Nazareth,  who  was  a 
prophet,  mighty  in  work  and  word  before  God  and  all  the 
people.  And  how  our  chief  priests  and  princes  delivered 
Him  to  be  condemned  to  death  and  crucified  Him.  But 
we  hoped  that  it  was  He  that  should  have  redeemed  Israel, 
and  now,  besides  all  this,  to-day  is  the  third  day  since 
these  things  were  done.  Yea,  and  certain  women  also  of 
our  company  affrighted  us,  who  before  it  was  light  were 
at  the  sepulchre.  And  not  finding  His  Body  came  saying 
that  they  had  also  seen  a  vision  of  Angels,  who  say  that  He 
is  alive.  And  some  of  our  people  went  to  the  sepulchre 
and  found  it  so,  as  the  women  had  said,  but  Him  they  found 
not." 

With  infinite  love  and  compassion  Jesus  listened  to 
the  disciples'  sorrowful  story,  which  revealed  their  dis- 
appointed hopes,  their  increduUty,  and  their  loyalty  to 

164 


The  Disciples  of  Emmaus 

Him,  although  He  had  not  reaUsed  their  expectations. 
They  praised  their  dead  Master,  and  spoke  of  Him  as  a 
Prophet  great  before  God  and  man.  They  related  the 
tragedy  of  His  death,  and  lay  bare  the  fact  that  all  their 
hopes  in  Him  as  the  Messias  were  extinguished,  buried  with 
Him  in  that  garden  tomb.  Finally,  they  referred  to  what 
they  supposed  to  be  the  women's  idle  tales  and  treated 
them  as  mere  nonsense.  How  pathetically  they  related 
the  story  of  the  Passion  to  Him  who  endured  it !  How 
simply  they  lay  bare  the  wounds  of  their  soul !  It  was  a 
rehef  for  them  to  tell  this  Stranger  their  sorrow,  for  they 
felt  that  He  sympathised  with  them.  Patiently  He 
listened  to  their  story  that  He  might  the  more  effectually 
instruct  them  unto  salvation,  rectify  their  errors,  reveal 
Himself  to  them,  and  turn  their  sorrow  into  joy. 

How  many  thousands  of  times  in  the  course  of  ages 
has  Jesus,  our  Redeemer,  heard  a  hke  confession  of  in- 
creduUty  which  betrayed  ignorance  of  the  truth  that  **  to 
them  that  love  God  all  things  work  together  unto  good, 
to  such  as,  according  to  His  purpose,  are  called  to  be 
saints !  "  ^  Perhaps  we  ourselves  have  knelt  before  the 
Tabernacle  and  poured  out  the  story  of  our  bitter  dis- 
appointments. We  have  told  Him  how  difficult  it  was  for 
us  to  realise  that  certain  crosses,  bereavements,  and  failures 
came  by  His  permissive  will.  We  have  confessed  our  failure 
to  reconcile  life's  riddles,  our  discouragements  and  incre- 
dulity. We  have  asked  Him  how  it  was  that  works  of 
zeal,  undertaken  for  His  Glory,  were  thwarted  by  the  maUce 
of  men  and  even  by  the  opposition  of  good  people.  Then, 
perhaps,  there  has  come  a  moment  of  deep  peace — ^the  pre- 
lude to  the  message  from  our  Emmanuel — and  He  has 
enabled  us  to  reahse  that  the  inspired  words  of  Isaias  have 
a  meaning  for  us  :  "  For  My  thoughts  are  not  your  thoughts, 
nor  your  ways  My  ways,  saith  the  Lord.  For  as  the  heavens 
are  exalted  above  the  earth,  so  are  My  ways  exalted  above 
your  ways,  and  my  thoughts  above  your  thoughts."  ^  In 
His  Ught  we  see  light,  and  learn  that  our  conceptions  of 
1  Rom.  viii.  28.  '  Isa.  Iv.  8. 

165 


From  the  Sepulchre    to  the  Throne 

what  is  for  His  Glory  or  our  salvation  are  completely 
wrong,  that  it  is  for  Him  to  say  :  "  This  is  the  way,  walk 
ye  in  it."    Then  we  grasp  the  blessed  truth  that 

"  All  is  right  which  seems  most  wrong 
If  it  be  His  sweet  will." 

All  true  disciples  of  Jesus  have  their  hours  of  despond- 
ency and  disillusionment.  They  have  to  lament  their 
lost  ideals — shall  we  not  rather  say  their  broken  idols  in 
some  cases  ?  They  lose  one  to  whom  they  cling,  to  whom 
their  soul  was  united  as  "  the  soul  of  Jonathan  was  knit 
with  the  soul  of  David,"  ^  and  do  not  perceive  that  the 
separation  is  to  be  the  means  of  uniting  them  to  Him,  who 
is  their  truest  Friend  and  Brother,  as  well  as  their  Re- 
deemer. They  see  a  cause  fail  to  which  they  have  devoted 
the  best  years  and  labours  of  their  lives  and  give  way  to 
discouragement,  because  they  do  not  realise  that  failures 
are  often  more  profitable  than  successes.  Looked  at  from 
the  purely  human  side — as  the  two  disciples  of  Emmaus 
considered  it — the  life  and  mission  of  Jesus  Himself  was  a 
total  failure,  and  yet  they  were  to  learn  that  never  had  a 
greater  victory  been  won  over  the  united  might  of  the  devil, 
the  world,  and  the  flesh.  We  must  have  our  Emmaus 
walks,  our  hours  of  darkness,  perplexity,  and  sorrow,  but 
for  our  consolation  we  know  that  Jesus,  the  Divine  Com- 
panion of  our  exile,  is  ever  beside  us.  Granted,  He  comes 
"  in  another  shape,"  and  as  our  eyes,  too,  are  often  holden, 
we  do  not  always  perceive  Him  by  our  side.  Yet  He  is 
there,  for  He  has  said  :  "I  will  never  leave  thee  nor  for- 
sake thee,"  and  there  are  blessed  hours  of  interior  illumi- 
nation when  in  the  silence  of  a  retreat,  of  a  visit  to  the 
Blessed  Sacrament,  or  "  in  the  breaking  of  bread,"  He  makes 
Himself  known. 

"  Jesus  Himself  drawing  near  went  with  them."  He 
draws  near  to  all  His  faithful  disciples.  He  ever  goes  with 
them,  though  at  times  He  seems  so  far  off.  One  day  He 
will  draw  near  for  the  last  time.     He  will  come  to  take  us 

*  I  Kings  xviii.  i. 
i66 


The  Disciples  of  Emmaus 

unto  Himself,  to  open  our  eyes  that  we  may  gaze  upon 
His  glorified  Humanity.  Whatever  be  the  human  agent 
our  Lord  uses,  the  voice  of  Jesus  will  one  day  make  itself 
heard  distinctly,  and  the  message  will  be  :  "  Surely  I 
come  quickly,"  and  thrice  blessed  are  they  who  can  reply 
from  their  inmost  soul :   "  Amen.    Come,  Lord  Jesus." 


SUMMARY   FOR   MEDITATION 

First  Prelude. — Contemplate  the  two  disciples  as  they  leave 
the  Cenacle  and  set  off  on  the  road  to  Emmaus. 

Second  Prelude. — Pray  for  the  grace  of  firm  faith  and 
spiritual  insight  to  do  His  will,  that  you  may  know  His 
doctrine.^ 

First  Point. — Contemplate  the  two  disciples  as,  after 
hearing  the  narration  of  the  holy  women,  they  set  out  on 
their  journey.  Note  their  perplexed,  discouraged  expression, 
their  earnest  words  and  gestures.  Consider  the  road  which 
they  took. 

Second  Point. — Jesus  approaches  and  questions  them. 
They  take  Him  for  one  of  the  pilgrims  who  has  come  up  for 
the  Pasch.  They  relate  the  cause  of  their  grief — His  Passion 
and  Death.     Jesus  listens  sympathetically. 

Third  Point. — We  must  necessarily  have  our  dark  hours, 
our  deceptions,  bereavements,  and  trials.  Jesus,  the  Divine 
Companion  of  our  exile,  will  ever  be  near  us,  though  "  in 
another  shape." 

Colloquy. — Thank  our  Lord  for  the  beautiful  lesson  He 
gives  us  in  this  Gospel  incident.  Pray  for  the  gift  of  firm 
faith  in  dark  hours.  Ask  that  you  may  ever  have  a  living 
faith  in  His  Presence.  Tell  our  Lord  your  present  trials  and 
difficulties.  Pray  for  those  whose  trials  are  the  result  of 
intellectual  difficulties.  Ask  that  you  may  be  ready  when 
He  comes  to  take  you  unto  Himself  for  all  eternity. 

^  See  St.  John  vii.  17. 


167 


XIV 

THE    DISCIPLES    OF   EMMAUS    (II) 

WE  have  seen  in    the    preceding    chapter    how 
Jesus,  the  Pilgrim  Stranger,  addressed  His  two 
sorrowing  disciples  as  they  went  on  the  road  to 
Emmaus, 

"  Absorbed  in  converse  grave,  and  heeding  not 
The  beauty  of  the  scene,  with  which  their  thoughts 
Seemed  out  of  harmony." 

He  did  not  reveal  Himself,  and,  as  we  have  learned,  there 
were  natural  and  supernatural  reasons  why  they  did  not 
recognise  Him.  Having  shown  His  S5anpathy  by  asking 
the  subject  of  their  earnest  conversation,  and  of  their 
sorrow,  Jesus  then  proceeded  to  enlighten  their  minds  by 
showing  them  that  the  very  events  which  had  so  staggered 
their  faith  and  shattered  their  hopes,  were  precisely  those 
which  should  have  strengthened  both  faith  and  hope,  had 
they  been  able  to  interpret  aright.  As  He  had  often  done 
in  days  gone  by,  when  travelling  with  His  disciples  through 
the  highways  and  byways  of  Gahlee  announcing  the  Gospel 
of  peace,  Jesus  proceeded  to  teach  His  erring  disciples, 
and  He  commenced  by  showing  them  that  the  cause  of 
their  grief  and  perplexity  lay  in  themselves. 

He  said  to  them  :  "  O  fooUsh  and  slow  of  heart  to 
beheve  in  all  things  which  the  prophets  have  spoken. 
Ought  not  Christ  to  have  suffered  these  things  and  so  to 
enter  in  to  His  glory  ?  "  How  tenderly  Jesus  rebuked  them, 
those  foohsh  ones  (c5  dvoTjTOi),  whose  eyes  were  holden  as 
regards  the  prophecies.  Yet  these  "  foolish  ones  "  were 
loyal,  loving  disciples,  though  incredulous.  They  were 
"  slow  of  heart  "  to  beheve  the  words  of  the  holy  women. 

i68 


The  Disciples  of  Emmaus 

Even  St.  John's  assurance  that  he  believed  carried  no 
weight,  because  their  minds  were  clouded.  Their  spiritual 
eyes  were  held  as  well  as  their  bodily  organs  of  vision. 
Men  are  proverbially  "  slow  of  heart "  to  believe  "  those 
truths  which  are  repugnant  to  their  ideas  and  desires." 
These  "  fooHsh  ones  "  were  ready  to  accept  some  of  the 
predictions  concerning  the  Redeemer  of  Israel — those  which 
foretold  His  glorious  reign — but  they  could  not  accept  all 
those  things  spoken  by  the  prophets,  more  especially  the 
prophecies  of  the  Messias'  sufferings.  God  asks  for  an 
inclusive  faith ;  man  is  not  free  to  select  certain  truths 
and  reject  others,  since  all  the  doctrines  proposed  to  our 
beUef  rest  upon  the  same  foundation — the  veracity  of  God 
— and  he  who  rejects  dehberately  one  single  article  of 
faith  practically  rejects  all,  since  he  questions  God's 
veracity. 

Having  laid  down  the  law  of  the  necessity  of  suffering 
on  the  part  of  the  Redeemer,  Jesus  then  proceeded  to  ex- 
plain the  prophetic  t3^es  and  symbols.  "  Beginning  at 
Moses  and  all  the  prophets  He  expounded  to  them  in  all 
the  Scriptures  the  things  that  were  concerning  Him." 

It  was  ever  thus  that  Jesus  had  taught  His  Apostles 
and  disciples.  After  healing  the  paralytic  near  the  pond 
called  Probatica,  Jesus,  speaking  to  the  Jews  and  proclaim- 
ing His  Divine  mission,  referred  His  hearers  to  the  Scrip- 
tures, saying  :  "  The  same  are  they  which  give  testimony 
of  Me."  ^  When  He  expounded  the  sixty-first  chapter  of 
Isaias  in  the  synagogue  of  Nazareth  He  said  :  "  This  day 
is  fulfilled  this  Scripture  in  your  ears."  ^  To  the  Jews  who 
sought  to  stone  Him  our  Lord  said :  "  The  Scriptures 
cannot  be  broken."  ^  Again,  on  the  Monday  in  Holy 
Week  when,  disputing  with  the  Jews  in  the  Temple  Cloisters, 
Jesus  asked  His  hearers  :  "  Have  you  never  read  in  the 
Scriptures  :  The  stone  which  the  builders  rejected,  the 
same  is  become  the  head  of  the  comer  ?  "  *  In  the  garden 
of  Gethsemani  Jesus'  last  words,  before  He  was  arrested, 

^  St.  John  V.  59.  2  St.  Luke  iv.  21. 

3  St.  John  X.  35.  *  St.  Matt.  xxi.  42. 

169 


From  the  Sepulchre  to  the  Throne 

both  to  His  disciples  and  His  enemies,  referred  to  the  ful- 
filment of  the  prophecies.  To  Peter,  who  had  cut  off  the 
ear  of  the  high  priest's  servant,  He  said  :  "  Put  up  again 
thy  sword  into  its  place.  .  .  .  Thinkest  thou  that  I  cannot 
ask  My  Father  and  He  will  give  Me  presently  more  than 
twelve  legions  of  Angels  ?  How,  then,  shall  the  Scriptures 
be  fulfilled  that  so  it  must  be  done  ?  "  ^  And  when  giving 
Himself  up  to  the  Roman  cohort.  He  reminded  them  that 
He  had  taught  daily  in  the  Temple,  and  they  had  not  laid 
hands  upon  Him,  but,  if  He  then  permitted  them  to  so  do, 
it  was  "  that  the  Scriptures  might  be  fulfilled."  ^ 

Reverently  the  two  disciples  listened  as  Jesus,  "  be- 
ginning at  Moses,"  showed  them  how  the  Scriptures  bore 
witness  to  the  Messias — to  Himself.  Doubtless  He  spoke 
of  the  promise  made  to  Eve  in  "  the  Paradise  of  pleasure," 
of  that  given  to  Abraham  :  "In  thy  seed  shall  all  the 
nations  of  the  earth  be  blessed."  ^  Jesus  showed  His 
listeners  that  He  was  "  the  prophet  "  like  unto  Moses  ; 
the  Good  Shepherd,  "the  Man  of  Sorrows  "  spoken  of  by 
Isaias  ;  the  "just  Branch  "  and  "  the  wise  king  "  promised 
to  Jeremias.  He  taught  them  that  "  the  Paschal  Lamb," 
the  brazen  serpent,  and  the  scapegoat  were  tjrpes  of 
Himself. 

But  when  He  came  to  the  explanation  of  their  greatest 
difficulty — His  sacred  Passion — what  vivid  pictures  and 
burning  words  Jesus  found  in  the  Sacred  Scriptures — 
prophecies  inspired  by  the  Holy  Ghost,  "  who  spake  by 
the  prophets."  From  the  written  word  of  God,  so  familiar 
to  these  pilgrims  as  to  all  devout  Jews,  our  Lord  could 
quote  passages  referring  to  every  detail  of  His  Passion. 
There  they  had  read  that  "  the  kings  of  the  earth  stood  up 
and  the  princes  met  together  against  the  Lord  and  against 
His  Christ."  *  "  Behold,  thy  King  will  come  to  thee,  the 
Just  and  Saviour  ;  He  is  poor  and  riding  upon  an  ass  and 
upon  a  colt,  the  foal  of  the  ass."  ^  "  They  weighed  for  My 
wages  thirty  pieces  of  silver.     And  the  Lord  said  to  me : 

49. 
'  Zach.  ix.  9. 


1  St.  Matt.  xxvi.  52. 

2  Cf.  St.  Mark  xiv. 

'  Gen.  xxii.  18. 

*  Ps.  ii.  2.                ' 

170 

The  Disciples  of  Emmaus 

Cast  it  to  the  statuary  (i.e.  treasury),  a  handsome  price 
that  I  was  prized  at  by  them."  ^ 

As  Jesus  brought  these  and  many  other  passages  to 
their  remembrance,  what  memories  crowded  in  upon  them 
— the  betrayal,  arrestation,  and  condemnation  of  their 
beloved  Master.  How  plain  it  all  seemed  when  He  opened 
their  intelligence  to  understand  that  they  themselves 
had  been  the  eye-witnesses  of  the  fulfilment  of  these 
prophecies.  All  had  been  predicted,  and  these  disciples 
wondered  how  it  was  that  they  had  not  understood  it  all 
before.  The  awful  tragedy  of  Good  Friday  had  been  so 
vividly  portrayed.  Had  not  the  sacred  writers  foreseen 
the  desertion  of  Jesus  by  His  Apostles  when,  the  Good 
Shepherd  having  been  struck,  the  sheep  were  scattered  ? 
The  silence  of  the  Lamb  of  God,  the  insults  heaped  upon 
Him  as  He  hung  upon  the  Cross,  His  Death  in  the  fulness 
of  His  Manhood,  the  shortening  the  days  of  His  time,  and 
the  Crucifixion,  when  men  dug  His  blessed  hands  and  feet, 
numbered  His  bones,  looked  and  stared  upon  Him,^  all 
these  incidents  had  been  predicted.  Cleophas  and  his 
fellow  disciple  knew  that  their  Lord  had  been  crucified 
between  two  thieves,  that  Nature  had  been  convulsed 
when  He  died.  Perhaps  they  saw  the  lots  cast  upon  His 
vesture,  and  stood  by  when  the  soldiers  broke  the  legs  of 
the  two  malefactors,  but  seeing  that  "  Jesus  was  already 
dead  they  did  not  break  His  legs."  ^  They  knew  that 
His  side  was  pierced  and  that  He  was  laid  to  rest  in  the 
grave  of  Joseph,  a  rich  man. 

All  these  details  had  been  foreseen,  and,  moreover,  the 
Resurrection  was  foretold.  The  Old  Testament  writers 
had  spoken  plainly  of  it.  They  had  looked  forward  to  that 
glad  Easter  Day  and  rejoiced  in  spirit.  How  plainly  this 
truth  was  set  forth  by  David  :  "  Thou  wilt  not  leave  My 
soul  in  hell,  nor  wilt  Thou  give  Thy  Holy  One  to  see  cor- 
ruption." *  These  words  could  not  refer  to  David,  whose 
ashes  the  Jews  revered,  but  to  the  Prince  of  the  house  of 
David — to  David's  Lord.      Osee  had  foretold  that  the 

*  Zach.  xi.  12.     2  pg,  xxi   i^^     3  st.  John  xix.  33     *  Ps.  xv.  9. 
171 


From  the  Sepulchre  to  the  Throne 

Messias  would  rise  triumphant  from  the  grave  :  "He  will 
revive  us  after  two  days,  on  the  third  day  He  will  raise  us 
up,  and  we  shall  live  in  His  sight."  ^  Then  we  may  pre- 
sume that  Jesus  reminded  them  of  how  frequently  and 
explicitly  He  had  foretold  that  He  would  rise  on  the  third 
day,  and  how,  early  that  morning,  the  holy  women  had 
announced  that  the  Sepulchre  was  empty,  and  that  they 
had  seen  their  Risen  Saviour. 

With  all  due  reverence,  we  may  presume  that  Jesus 
brought  these  thoughts  and  truths  before  the  two  disciples, 
and  even  as  they  walked,  listening  intently  to  each  word 
that  fell  from  the  lips  of  their  Divine  Teacher,  their  hearts 
burnt  within  them  ;  faith  and  hope  revived,  and  the 
intricate  problems,  which  had  perplexed  them,  were  solved. 
Their  intellect  was  convinced,  and  without  having  recog- 
nised their  Teacher,  they  accepted  the  fact  of  the  Re- 
surrection, realising  that  it  behoved  Christ  to  suffer  and 
thus  to  enter  into  His  Glory. 

By  this  time,  and  all  too  quickly  for  the  two  disciples, 
they  reached  the  village  of  Emmaus.  Cleophas  and  his 
friend  halted  before  the  door  of  their  modest  dwelling, 
but  their  Divine  Companion  "  made  as  though  He  would 
go  farther."  "  Jesus  desires  to  be  desired  "  ;  if  He  offers 
and  presses  His  friendship  upon  men,  He  never /orces  them 
to  accept  it.  He  respects  their  free  will.  Often  He  acted 
thus  in  order  to  provoke  His  disciples  to  constrain  Him 
to  remain  with  or  come  to  them.  For  example,  before 
stilling  the  tempest  on  the  Sea  of  GaHlee,  we  read  :  "  Jesus 
Cometh  to  them  walking  upon  the  sea,  and  He  would  have 
passed  by  them,"  but  hearing  their  cry  of  distress  "  im- 
mediately He  spoke  with  them,  .  .  .  and  He  went  up  to 
them  into  the  ship."  ^  In  like  manner  He  feigned  not  to 
pay  attention  to  the  prayer  of  the  Syrophenician  and  to  the 
supplication  of  Bartimeus.  In  these  two  narrations  Jesus 
appears  to  have  "  made  as  though  He  would  go  farther," 
and  yet  each  time  He  only  waited  for  their  earnest  entreaty, 
inspiring  the  request  He  so  yearned  to  grant. 

1  Osee  vi.  3.  *  St.  Mark  vii.  48. 

172 


The  Disciples  of  Emmaus 

Thus  God  often  deals  with  men.  He  conceals  Himself 
that  they  may  entreat  Him  to  manifest  Himself,  to  abide 
with  them.  He  excites  their  desires,  and  when  with  loving 
insistence,  the  soul  exclaims  :  "  I  will  not  let  Thee  go  ex- 
cept Thou  bless  me,"  when  it  wrestles  with  God  in  prayer, 
then  the  Creator  yields  to  the  creature  who  becomes 
"  strong  against  God."  ^  We  seem  to  see  the  touching 
scene  passing  before  our  eyes.  The  two  disciples  pressing 
the  Divine  Pilgrim  to  enter  and  partake  of  their  hospitahty, 
when  they  constrained  Him,  saying :  "  Stay  with  us, 
because  it  is  towards  evening  and  the  day  is  now  far  spent." 
The  first  evening  commenced  at  three  o'clock,  the  sun  had 
not  yet  begun  to  sink  below  the  horizon.  How  plead- 
ingly they  begged  their  Teacher,  as  yet  unrecognised,  to 
stay  with  them,  and  He,  who  never  turns  a  deaf  ear  to  His 
children's  prayers,  yielded  to  their  importunities  ;  "He 
went  in  with  them."  He  had  been  their  Companion,  their 
Teacher;  they  asked  Him  to  be  their  Guest  and  He 
consented. 

The  three  enter  the  guest-chamber,  and  the  disciples, 
giving  their  Friend  the  place  of  honour,  ask  Him  to  preside 
at  their  table,  and  so  "it  came  to  pass,  whilst  He  was  at 
table  with  them.  He  took  bread  and  blessed  and  brake 
and  gave  to  them."  The  supreme  moment  had  come  for 
Jesus  to  reveal  Himself  to  these  disciples.  No  longer 
"  fooHsh  and  slow  of  heart  to  beheve,"  they  had  accepted 
His  teaching  and  He  had  enhghtened  them  intellectually 
and  spiritually.  "  Their  eyes  were  opened  and  they  knew 
Him,  and  He  vanished  out  of  their  sight." 

What  torrents  of  joy  inundated  their  souls  in  that 
moment  of  ecstasy  !  It  was  He  Himself  ;  He  had  deigned 
to  journey  with  them  rebuking,  questioning,  and  instruct- 
ing them.  Then,  the  very  moment  they  recognised  Him, 
He  had  vanished.  Cleophas  and  his  companion  had  to 
learn  the  lesson  given  to  Mary  Magdalene.  Jesus  did  not 
say  to  them,  "  Touch  Me  not,"  but  He  disappeared.  They 
had  to  learn  that  certain  old  relations  between  them  and 

1  Gen.  xxxii.  28. 


From  the  Sepulchre  to  the   Throne 

their  Master  were  not  to  be  renewed.  Hitherto  they  had 
known  Him  by  personal  intercourse,  but  after  the  Re- 
surrection He  had  to  "go  farther  " — to  ascend  to  Heaven 
— and  the  disciples  had  to  converse  with  Him  by  the  prayer 
of  faith,  by  partaking  of  the  Eucharistic  Banquet,  in 
which  He  conceals  Himself  under  the  appearances  of  bread 
and  wine.  They  had  ministered  to  His  bodily  needs,  but 
after  He  rose  and  ascended  into  Heaven,  they  learned  to 
tend  their  poorer  brethren  for  His  sake,  to  serve  Him  in 
them. 

Did  Jesus  celebrate  the  Holy  Eucharist  on  this  occa- 
sion ?  St.  Chrysostom,  St.  Augustine,  St.  Jerome,  St. 
Bede,  and  other  Fathers  of  the  Church  reply  in  the  affir- 
mative. The  expression  "  the  breaking  of  bread "  was 
used  in  apostolic  times  to  designate  the  celebrations  of 
the  Mass,  and  the  supernatural  effects  produced — for  we 
are  told  that  at  the  moment  when  Jesus  gave  them  the 
bread  "  their  eyes  were  opened  " — seem  to  justify  this 
view. 

**  They  knew  Him."  Did  they  see  the  stigmata  ? 
Did  they  recognise  His  voice  or  His  features  ?  We  know 
not,  and  it  matters  not.  In  a  moment,  as  it  were,  scales 
fell  from  their  eyes.  They  knew  Him,  and  from  their  souls 
rose  the  incense  of  adoration.  Joy  filled  their  hearts. 
They  had  seen  Him,  He  had  spoken  with  them  and  made 
all  so  clear  to  them.  He  was  the  true  Messias,  and  they 
were  privileged  to  be  His  followers.  The  Prophet  of  Galilee 
had  not  deceived  them  :  He  had  risen  on  the  third  day  as 
He  had  promised. 

There  was  a  moment  of  ineffable  happiness,  of  speech- 
less joy,  and,  though  He  had  vanished  so  suddenly  without 
visibly  retreating,  without  a  movement,  though  they  gazed 
with  amazement  at  the  empty  chair  which  He  had  occu- 
pied, yet  their  joy  abounded  for,  true  to  His  promise.  He 
had  seen  them  again  and  manifested  Himself  to  them. 
Enlightened  by  His  teaching,  they  were  able  to  enter  into 
the  joy  of  their  Lord.  He  had  "  gone  farther,"  having 
done  His  work  in  their  souls.     If  He  had  "  vanished  out 

174 


The  Disciples  of  Emmaus 

of  their  sight "  and  home,  He  was  still  interiorly  their 
Guest. 

Presently  they  found  words ;  "  They  said  one  to  the 
other  :  Was  not  our  heart  burning  within  us  whilst  He 
spoke  in  the  way  and  opened  to  us  the  Scriptures  ?  "  How 
they  wished  that  they  had  recognised  Him  earlier !  But 
He  had  not  so  willed  it,  and  now,  what  remained  to  be  done  ? 
The  EvangeUst  tells  us  :  **  Rising  up  the  same  hour,  they 
went  back  to  Jerusalem."  If  they  had  gazed  upon  His 
sacred  form  and  features,  heard  His  voice,  and  been  in- 
structed by  Him,  there  were  sorrowing,  despairing  brethren 
in  Jerusalem  who  knew  not  the  glad  tidings.  So,  rising 
from  the  almost  untasted  meal,  they  hastened  back.  Joy 
gave  speed  to  their  weary  feet,  and,  though  not  personally 
commissioned  to  tell  His  brethren  as  Mary  Magdalene  had 
been,  yet,  spurred  on  by  fraternal  charity,  they  hastened 
back  to  Jerusalem.  Little  they  heeded  the  bright  land- 
scapes through  which  they  passed.  If  the  hills  and  valleys 
were  radiant  with  the  glowing  beams  of  the  setting  sun, 
their  souls  were  filled  with  a  brighter  glory,  for  they 
had  gazed  upon  the  Sun  of  Righteousness — their  Risen 
Saviour.  Now  with  firm  faith  they  could  say  :  **  We  have 
found  Him  whom  Moses  in  the  Law,  and  the  prophets  did 
write,  Jesus,  the  son  of  Joseph  of  Nazareth,"  ^  and  they 
now  knew  Him  to  be  the  Son  of  God. 

It  had  certainly  not  been  their  original  intention  to 
return  to  Jerusalem  that  evening,  but  circumstances  had 
changed.  They  had  left  the  Holy  City  hopeless,  sad,  and 
fearing  for  their  own  safety ;  they  returned  overwhelmed 
with  joy,  longing  to  impart  the  blessed  news  to  their  de- 
solate, incredulous  brethren.  It  mattered  not  that  the 
sun  was  sinking  over  the  golden  waters  of  the  Mediterranean, 
that  dangers  awaited  them  in  Jerusalem,  that  the  brethren 
might  reject  their  words  as  "  idle  tales."  On  they  went, 
for  the  soul  that  bums  with  the  love  of  God  is  prepared  to 
face  fatigue,  danger,  and  even  death.  It  is  ever  true  that 
a  new  hope,  a  firm  faith,  a  noble  purpose,  and  strong  love 

1  St.  John  i.  45. 


From  the  Sepulchre  to  the  Throne 

can  uphold  a  wearied  body  along  the  rugged  path  of  duty 
and  overcome  all  the  obstacles  that  lie  on  the  road.  Thus 
the  saints,  ignoring  the  weakness  of  their  earthly  frame, 
achieved  superhuman  deeds  of  heroism ;  thus  shall  we  be 
enabled  "  to  do  and  dare  "  for  our  God. 

Earnestly  conversing,  their  countenances  transformed 
as  they  walked  and  were  glad,  Cleophas  and  his  companion 
retraced  their  steps  through  the  valley,  over  the  barren 
district  across  the  plateau  up  to  the  Jaffa  Gate.  Then, 
hurrying  over  the  slopes  of  Sion,  they  reached  the  Cenacle, 
where  "  they  found  the  Eleven  gathered  together,  and  those 
that  were  with  them."  But  the  scene  had  changed,  there 
was  excitement  and  great  animation,  and  the  moment  the 
two  disciples  entered  the  room  they  were  greeted  by  the 
cry  :  "  The  Lord  is  risen  indeed,  and  hath  appeared  unto 
Simon."  Contemplate  the  scene ;  there  were  gathered 
the  glorious  company  of  the  Apostles — the  future  noble 
army  of  mart5n:s — men  who  were  destined  to  carry  the  glad 
tiding  of  the  Gospel  of  peace  to  the  ends  of  the  earth. 
There,  too,  were  other  disciples  deeply  attached  to  their 
Divine  Master.  Some  full  of  hope  and  joy,  striving  to 
convince  their  incredulous  brethren  that  Jesus  had  really 
risen  and,  in  order  to  give  greater  weight  to  their  assertion, 
appealing  to  the  testimony  of  Peter  :  their  Master  had 
risen — not  only  the  women  declared  they  had  seen  Him, 
but  Peter,  their  leader,  had  spoken  with  Him.  While 
this  animated  conversation  was  being  carried  on  these  two 
pilgrims,  having  imperatively  asked  for  admittance,  flung 
open  the  door  and,  radiant  with  joy,  they  added  their 
testimony  to  the  Resurrection.  As  the  brethren  instantly 
crowded  round  them,  repeating  on  all  sides  :  "  The  Lord 
is  risen  indeed  and  hath  appeared  unto  Simon,"  Cleophas 
and  the  other  disciple  "  told  what  things  were  done  in 
the  way,  and  how  they  knew  Him  in  the  breaking  of 
bread." 

What  a  tense  silence  reigned  in  that  room  among  those 
loyal  brethren  while  Cleophas  related  all  that  had  happened 
— when  and  where  the  Unknown  Pilgrim  had  joined  them, 

176 


The  Disciples  of  Emmaus 

what  He  looked  like,  all  He  had  said,  how  marvellously 
He  had  spoken — so  eloquently  and  convincingly  that  they 
ought  to  have  recognised  Him  as  their  Divine  Master  ! 
But  no,  they  were  too  "  foohsh  and  slow  of  heart  "  to  per- 
ceive that  Jesus  Himself  was  speaking  with  them,  kindling 
the  flame  of  faith  and  hope  in  their  souls.  Then  they  told 
how  He  had  feigned  to  pass  on  farther  and  that,  at  last, 
yielding  to  their  pleading,  He  had  entered  and  seated 
Himself  at  table.  Still  they  knew  Him  not :  only  when  He 
took  bread,  blessed,  brake,  and  gave  it  to  them,  were  their 
eyes  opened,  and  then,  just  when  they  would  have  fallen 
at  His  feet  to  worship  Him,  like  a  flash  of  lightning  He  had 
vanished.  The  empty  chair,  the  plate  and  food  set  before 
Him  remained,  but  their  guest  had  disappeared.  But  it 
was  He  and  no  other  :  of  this  they  were  certain,  for  their 
hearts  had  burned  within  them  while  He  was  expounding 
the  Scriptures  to  them.  Never  had  they  understood  before 
the  true  significance  of  the  prophecies.  .  .  . 

Thus  they  related  their  blessed  experience,  and  now 
and  then  one  or  other  of  their  brethren  asked  a  question, 
and  these  two  disciples  contributed  their  part  to  the  testi- 
mony of  the  Resurrection — testimony  which,  like  a  flood- 
tide,  had  been  steadily  rising  from  the  dawn  of  day.  Note 
the  continued  witnesses,  each  succeeding  proof  more  con- 
vincing than  what  had  preceded — the  empty  tomb,  the 
discarded  grave-cloths,  the  soldiers'  flight,  the  angeUc 
apparitions,  the  manifestations  to  Mary  Magdalene,  to  the 
other  holy  women,  to  Peter,  and  then  to  the  disciples  on 
their  road  to  Emmaus.  Thus  all  present  were  prepared 
for  that  solemn  manifestation  of  the  Risen  Saviour  to  the 
Apostles  and  disciples  collectively.  But  a  short  moment 
and  "  God  will  give  salvation  in  Sion  and  His  Glory  in 
Israel."  The  vision  of  the  Risen  Saviour  "  shall  appear 
at  the  end  .  .  .  it  shall  surely  come  and  shall  not  be  slack."  ^ 

We  have  accompanied  the  disciples  of  Emmaus  in  the 
spirit  on  their  journey  to  and  from  that  hamlet,  let  us  now 
1  Hab.  ii.  3. 

177  M 


From  the  Sepulchre  to  the  Throne 

endeavour  to  learn  from  this  touching  incident — "  this 
gleaning  of  the  grapes  after  the  full  vintage  " — some  useful 
and  consoling  lessons.  Perhaps  we  have  envied  these 
blessed  followers  of  Jesus  and  wished  that  we  had  been 
present  when  Jesus  "  went  with  them  "  and,  yielding  to 
their  entreaties,  "  went  in  with  them."  But,  after  all, 
have  we  not  also  had  our  Emmaus  walks  with  Jesus  ? 
How  often  He  has  been  with  us — perchance  unrevealed 
and  unrecognised — yet  really  present ! 

We  have  knelt  before  the  Tabernacle  in  prayer,  and  He 
has  made  our  hearts  glow  within  us.  We  have  approached 
the  Altar  of  God  and  the  Divine  Victim  has  revealed 
Himself  "  in  the  breaking  of  bread."  Consoling  thoughts, 
spiritual  enUghtenment,  and  loving  rebukes  have  come  to 
our  inner  consciousness  during  our  meditations  and  retreats, 
and  we  knew  that  it  was  the  Lord  Himself  who  sent  these 
precious  graces.  Every  good  thought  and  holy  desire  has 
been  a  proof  of  His  Presence  within  us.  Sometimes  He 
has  come  laden  with  His  cross  and  asked  us  to  help  Him 
to  carry  it,  to  do  our  part  for  the  salvation  of  our  brethren, 
to  endure  our  passion  for  the  sanctification  of  our  own  souls 
and  theirs.  Of  all  faithful  disciples  of  Jesus  who  toil  along 
hfe's  highway,  it  can  truly  be  said  that  He  draws  near 
and  goes  with  them.  Let  us  therefore  take  courage  and 
exclaim  with  the  Royal  Psalmist :  "He  hath  led  me  on 
the  paths  of  justice  for  His  own  Name's  sake.  For  though 
I  should  walk  in  the  midst  of  the  shadow  of  death,  I  will 
fear  no  evils ;  for  Thou  art  with  me,  Thy  rod  and  Thy  staff, 
they  have  comforted  me."  ^ 

Yes,  our  Risen  Saviour  goes  with  us,  but  nevertheless 
He  wills  that  we  should  constrain  Him  to  remain.  If  He 
longs  to  be  our  Guest,  He  desires  to  be  pressingly  invited. 
He  blesses  in  an  especial  manner  those  who,  like  Daniel, 
are  men  of  desires.  Therefore  He  inspires  us  to  petition 
Him,  saying  :  "  Stay  with  us,  O  Lord,  because  it  is  towards 
evening  and  the  day  is  now  far  spent."  It  will  avail  httle 
that  we  have  enjoyed  the  inestimable  privilege   of  His 

1  Ps.  xxii.  3, 
178 


The  Disciples   of  Emmaus 

company  and  friendship  if,  like  Judas,  into  whom  "  Satan 
entered,'*  He  leave  us  before  we  reach  the  goal  of  salva- 
tion. We  all  have  need  to  pray  for  final  perseverance — 
for  this  is  a  grace  which  none  can  merit — to  plead  with 
Him,  "  Stay  with  us.  Lord."  In  spite  of  our  foolishness 
— and  we  are  all  "  foolish  ones  "  in  His  sight — and  slowness 
of  heart,  nay,  precisely  because  of  these  infirmities,  we 
need  His  constant  presence.  We  need  the  companionship 
of  Christ,  because  the  devil,  the  world,  and  the  flesh  are  so 
powerful,  because  we  cannot  enter  the  harbour  without 
our  Pilot. 

We  need  Him,  too,  because  "it  is  towards  evening." 
In  youth  we  cannot  sow  the  good  seed  of  virtues  without 
His  help.  Nor  will  the  seed  mature,  except  He  preserve  it 
from  the  birds  of  the  air  and  water  it  by  His  grace.  We 
need  our  Risen  Saviour  when  the  sun  sinks  towards  the 
west  and  ''  the  night  cometh  when  no  man  can  work.'* 
For  the  young,  night  may  come  unexpectedly,  for  the  aged 
it  is  ever  close  at  hand,  and,  in  the  Valley  of  the  Shadow, 
we  cannot  walk  without  the  guiding  hand  of  our  Shepherd. 
Therefore  "  stay  with  us.  Lord,"  because  in  all  our  days 
and  in  every  circumstance  of  life  we  need  Thee.  "  To 
whom  else  shall  we  go  ?  "  Our  earnest  petition  will  keep 
Him  beside  us ;  for  all  the  redeemed,  the  Psalmist's  words 
are  realised  :  "  They  cried  to  the  Lord  in  their  affliction, 
and  He  brought  them  out  of  their  distresses,  and  He  turned 
the  storm  into  a  breeze,  and  its  waves  were  still  .  .  .  and 
He  brought  them  to  the  haven  which  they  wished  for."  ^ 


SUMMARY    FOR   MEDITATION 

First  Prelude. — Contemplate  Jesus  and  the  two  disciples 
as  they  journey  along  the  Roman  highway  and  across  the 
valley.  Note  the  majestic  demeanour  of  our  Risen  Saviour, 
the  rapt  attention  of  the  two  disciples. 

Second  Prelude. — Pray  for  firm  faith  and  unshaken  confi- 
dence, for  dociUty  of  spirit, 

1  Ps.  cvi.  28. 
179 


From  the  Sepulchre  to  the  Throne 

First  Point. — Jesus  rebukes  His  erring  disciples  for  their 
incredulity  and  dulness  of  comprehension.  He  opens  the 
Scriptures  to  them  ;   their  hearts  glow  within  them. 

Second  Prelude. — They  reach  Emmaus.  Jesus  feigns  to 
go  farther,  but,  yielding  to  their  entreaties,  He  remains.  He 
reveals  Himself  "  in  the  breaking  of  bread." 

Third  Prelude. — The  disciples  are  inundated  with  joy. 
They  return  at  once  to  tell  their  brethren  the  glad  news. 
Jesus  also  goes  with  us  and  abides  with  us  to  the  end,  pro- 
vided we  constrain  Him. 

Colloquy. — Thank  your  Risen  Saviour  for  the  lessons  He 
teaches  you  in  this  manifestation  of  Himself.  Ask  Him  to 
open  your  intelligence  that  you  may  understand  the  things 
that  are  for  your  peace.  Pray  for  firm  faith  and  confidence. 
Intercede  for  those  in  doubt  and  sorrow.  Beg  Jesus  to  be 
ever  your  Divine  Companion.  Ask  Him  to  keep  you  close 
to  Him  in  life  and  in  death. 


i8o 


XV 


THE    APPARITION    TO    THE    DISCIPLES 
ON    EASTER   EVENING 

Harmonised  Narrative. — "  Now  whilst  they  were  speaking 
these  things,  when  it  was  late,  that  same  day,  being  the  first  day 
of  the  week,  and  the  doors  were  shut  where  the  disciples  were 
gathered  together  for  fear  of  the  Jews  :  Jesus  came  and  stood  in 
the  midst  and  said  to  them  :  Peace  be  to  you  ;  it  is  I,  fear  not. 
But  they  being  troubled  and  affrighted,  supposed  they  saw  a  spirit. 
And  He  said  to  them  :  Why  are  you  troubled,  and  why  do  thoughts 
arise  in  your  hearts  ?  See  my  hands  and  feet,  that  it  is  I  Myself  ; 
feel  and  see,  for  a  spirit  hath  not  flesh  and  bones,  as  you  see  Me  to 
have. 

"  And  when  He  had  said  this.  He  shewed  them  His  hands  and  His 
feet  and  His  side.  But  while  they  yet  believed  not,  but  wondered, 
for  joy,  He  said  :  Have  you  here  anything  to  eat  ?  And  they 
offered  Him  a  piece  of  a  broiled  fish  and  a  honeycomb.  And  when 
He  had  eaten  before  them,  taking  the  remains  He  gave  to  them. 
The  disciples,  therefore,  were  glad  when  they  saw  the  Lord." — 
St.  Luke  xxiv.  36-43  ;  St.  John  xx.  19,  20. 

STRIKE  the  Shepherd,  and  the  sheep  shall  be 
scattered,  and  I  will  turn  My  hand  to  the  little 
ones,"  ^  saith  the  Lord  of  Hosts.  Jesus,  the 
Good  Shepherd,  had  been  struck  down,  cut  off  from  the 
land  of  the  Hving,  and  His  sheep — His  cherished  "  httle 
flock,"  to  whom  it  was  the  Father's  good  pleasure  to  give 
the  kingdom — were  dispersed.  Many  of  the  Galilean 
disciples  of  Jesus  had  already  returned  home ;  some  were 
preparing  to  go  back  with  the  last  Paschal  caravan.  The 
Judean  disciples  of  Jesus  had  also  returned  to  their  homes, 
some  dwelt  in  Jerusalem  or  in  Bethania  and  others  in 
Bethphage,  while  the  inner  circle — those  famiUar  friends 
of  Jesus — were  gathered  in  the  house  of  John  Mark.    In 

1  Zach.  xiii.  7. 
181 


From  the  Sepulchre  to  the  Throne 

that  Upper  Room  they  sat  with  closed  doors  "  for  fear  of 
the  Jews,"  huddhng  together  Hke  frightened  sheep  during 
a  thunderstorm. 

It  was  night  and  the  Paschal  moon  still  lit  up  the  Holy 
City.  Within  the  Cenacle,  a  few  lamps  hanging  from  the 
ceihng  or  standing  upon  low  columns  threw  their  flickering 
light  upon  the  countenances  of  those  gathered  there. 
Deep  emotion  and  tense  expectancy  could  be  read  on  each 
face.  Some  disciples  were  overflowing  with  joy — they  had 
seen  their  Risen  Lord,  and,  according  to  His  promise,  their 
joy  was  full.  Those  who  had  not  yet  been  so  privileged 
were  torn  by  conflicting  emotions — ^grief,  shame,  an  in- 
explicable fear,  intense  longing  to  see  the  Risen  Saviour, 
and  yet  there  was  an  awful  dread  at  the  thought  of  meeting 
Him  again.  Much  as  the  Apostles  desired  to  see  Jesus, 
still  they  had  all  forsaken  Him  during  His  Passion,  and 
how  would  He  receive  them  ?  Hope  and  fear,  love  and 
shame,  faith  and  increduHty  struggled  in  their  souls  for 
the  mastery  and  prevailed  in  turn. 

We  are  incapable  of  realising  what  these  disciples 
experienced  interiorly  under  these  circumstances  so  unique 
in  the  world's  history.  Perhaps  our  souls  will  be  filled 
with  kindred  emotions,  when  we  stand  on  the  threshold 
of  eternity,  waiting  for  the  manifestation  of  Him  whom  we 
know  to  be  so  near,  longing  for  and  yet  dreading  His 
Presence.  At  that  moment,  when  conscience  will  bear 
its  unequivocal  witness,  even  in  the  soul  of  the  saint, 
there  must  needs  be  "  thoughts  between  themselves 
accusing,  or  also  defending  one  another."  ^ 

Contemplate  these  blessed  Apostles  and  disciples  as 
they  converse  so  eagerly  or  listen  so  intently.  Simon  has 
seen  His  Lord ;  he  has  been  forgiven,  because,  like  Mary 
Magdalene,  he  loved  much.  How  radiantly  happy  he 
appears,  and  yet  how  chastened  is  his  expression  as  he 
strives  to  convince  the  rest  that  "  The  Lord  is  risen  indeed." 
John,  *'  the  disciple  whom  Jesus  loved,"  adds  his  testi- 
mony,  and  doubtless  puts  forward  that  of  the  Virgin 

^  Rom.  ii.  15. 
182 


The  Apparition  to  the  Disciples 

Mother,  who  was  the  first  to  see  her  Divine  Son  on  that 
glorious  Easter  Day.  The  two  disciples  of  Emmaus  have 
just  told  their  story,  and  their  narrative  has  been  the 
means  of  instilling  faith  into  the  souls  of  some  who  were 
hitherto  incredulous.  They  can  no  longer  afi&rm  that  the 
report  of  their  Master's  Resurrection  depends  solely  on 
the  "  idle  tales  "  of  some  of  the  women.  St.  James  the 
Less  sits  there,  pale  and  grief-stricken,  for,  according  to  an 
ancient  tradition,  he  has  vowed  not  to  touch  food  until 
he  has  seen  His  Risen  Saviour. 

St.  Andrew,  the  first  called,  longs  to  see  Jesus,  and 
wonders,  perhaps,  why  the  Lord  has  only  shown  Himself 
to  a  chosen  few.  With  all  those  not  so  favoured,  does  St. 
Andrew  deem  himself  too  unworthy  to  gaze  upon  the 
Glorious  Body  ?  We  seem  to  see  St.  Thomas  leaving  the 
Cenacle,  after  hearing  the  narration  of  the  two  disciples. 
He  felt  too  sad  at  heart  to  remain,  and  therefore  retired 
to  mourn,  ponder,  and  pray.  Probably  all  the  Apostles, 
except  Peter,  feared  that  the  Master — if  He  had  indeed 
risen — would  choose  others  for  the  work  which  had  been 
committed  to  them ;  if  indeed  it  was  to  be  continued. 
Even  those  who  believed  seem  to  have  had  faith  rather  in 
the  apparition  of  a  disembodied  spirit  than  in  the  real 
resurrection  of  the  Human  Body  of  Christ.  St.  Peter 
tries  to  reassure  them,  and  his  earnest,  grave  words  bring 
conviction  to  some. 

Thus  they  sit  questioning,  arguing,  hoping,  fearing,  on 
that  blessed  Easter  Evening — that  third  day,  on  which 
their  Master  had  fulfilled  His  promise  of  rising  from  the 
grave.  Then,  in  the  midst  of  that  eager  controversy  and 
strained  expectation,  "Jesus  came  and  stood  in  their  midst'* 

and 

"  The  Voice  that  stilled  of  old 
The  tempest  on  the  Galilean  Lake 
Sounds  clear  above  the  tumult  of  their  words, 
And  *  Peace  be  unto  you  '  reveals  to  all 
Their  Master's  Presence." 

Shalom  lachem  !     Peace  be  unto  you — It  is  His  Voice — 

183     ^ 


From  the  Sepulchre  to  the  Throne 

the  Good  Shepherd  has  spoken  and  the  frightened  httle 
flock  has  recognised  Him  immediately.  But  how  came  He 
there  ?  The  massive  wooden  key  is  still  turned  in  the 
door.  Yes,  but  "  the  shut  door  could  not  hinder  the  Body 
wherein  the  Divinity  resided.  He  could  enter  without 
open  doors,  who  was  born  without  a  violation  of  His 
Mother's  womb,"  ^  who  passed  from  the  Sepulchre  while 
the  stone  still  closed  the  entrance. 

''Jesus  came  and  stood,  in  their  midst.''  The  last  time 
He  had  stood  with  His  disciples  thus  gathered  around  Him 
was  on  the  eve  of  His  Crucifixion  in  the  Garden  of  Geth- 
semani.  It  was  then  that  "  His  disciples,  leaving  Him, 
all  fled  away."  ^  Now  He  stands  once  more  in  their  midst. 
Just  as  they  were  speaking  of  Him,  He  came.  There  was 
no  convulsion  of  Nature,  no  bursting  open  of  doors,  no 
message  from  herald  angels.  No  footfall,  no  shadow,  no 
sound  announced  His  approach.  He  came  through  the 
closed  door  in  virtue  of  the  subtlety  of  His  Glorious  Body. 
They  look  at  His  dear,  famihar  features,  they  see  His  sweet 
smile,  they  hear  His  loved  Voice.  He  is  the  same,  it  is  He, 
but  yet  He  is  so  transformed.  Though  He  veils  His  Glory, 
that  His  own  may  recognise  Him,  nevertheless  something 
ethereal  seems  to  proclaim  that  a  stupendous  change  has 
taken  place  in  the  Sacred  Humanity. 

"  He  said  to  them  :  Peace  be  unto  you  ;  it  is  I,  fear  not." 
This  was  no  mere  ordinary  word  of  greeting.  The  words 
that  fall  from  the  lips  of  the  Incarnate  Son  of  God  are  ever 
creative  words,  operating  what  they  signify.  The  Angels 
sang  their  hymn  of  peace  over  the  fields  of  Bethlehem.  At 
the  Last  Supper,  Jesus  had  promised  the  precious  gift  of 
peace  to  His  disciples,  and  when,  for  the  first  time,  Jesus 
showed  Himself  to  all  His  Apostles  after  His  Resurrection, 
He  fulfilled  His  promise  by  giving  them  the  blessed  legacy 
of  peace  :  "  Peace  be  with  you  :  it  is  I,  fear  not."  To  the 
ministering  women  plunged  in  grief,  Jesus  had  said ; 
"  Rejoice,"  but  to  His  perplexed  and  disquieted  Apostles, 
He  most  fittingly  granted  peace. 

1  St.  Aug.  Tr.  cxx.  «  St.  Mark  xiv.  50. 

184 


The  Apparition  to  the  Disciples 

Yet,  for  the  moment  so  great  was  the  interior  tempest 
in  the  souls  of  the  disciples,  that  the  dove  of  peace  "  found 
not  where  her  foot  might  rest."  For  if  the  well-known  and 
loved  Voice  uttered  the  blessed  word  "  peace,"  the  greeting 
came  from  Him  who  had  returned  from  the  grave,  from 
Him  whom — in  spite  of  their  protestations  of  fidehty — 
they  had  deserted  and  disbelieved.  ' '  Conscience  doth  make 
cowards  of  us  all"  ;  small  wonder,  then,  that  the  disciples 
"  being  troubled  and  affrighted,  supposed  that  they  saw  a  spirit." 

Perhaps  they  remembered  how  a  year  previously  "Jesus 
came  to  them  walking  upon  the  sea."  Then,  too,  they  had 
been  troubled  and  had  "  cried  out  for  fear  "  :  "  It  is  an 
apparition."  But  Jesus  had  immediately  spoken  to  them, 
saying  :  "  Be  of  good  heart,  it  is  I,  fear  ye  not."  ^  And 
when  He  went  up  into  the  boat,  they  gathered  round 
and  adored  Him,  saying :  "  Indeed,  Thou  art  the  Son  of 
God  !  "  But  then  His  human  Body  was  like  unto  theirs  ; 
He  had  not  passed  and  re-passed  through  Death's  weird, 
mysterious  portals,  and  men  ever  shrink  from  intercourse 
with  the  supernatural ;  there  are  few  who  can  face  a 
ghostly  visitant  without  blenching.  Therefore,  when  the 
Risen  Master  stood  so  suddenly  and  so  unaccountably 
before  them,  "  they  were  troubled  and  affrighted."  So 
great  was  their  fear  that  it  rendered  them  speechless. 

Jesus  did  not  allow  them  to  remain  thus  terrified  and 
paralysed  by  His  Presence.  "  He  said  to  them  :  Why  are 
you  troubled,  and  why  do  thoughts  arise  in  your  hearts  ?  " 
He  knew  all  those  doubts  and  questionings  which  tormented 
them,  for  while  "  they  supposed  that  they  '  gazed  upon ' 
a  spirit,  their  Master  looked  into  the  very  depths  of  the 
troubled  souls."  The  disciples  knew  that  Jesus'  Body 
was  not  in  the  tomb  ;  they  must  also  have  heard  of  some 
inhabitants  of  Jerusalem  who,  that  very  day,  had  seen 
one  or  more  of  the  many  saints  who  rose  from  the  dead  on 
Easter  morning.  To  the  terrified  disciples — so  overwrought 
with  the  awful  events  of  the  last  few  days — the  air  seemed 
charged  with  supernatural  phenomena,  as  with  electricity. 

1  St.  Matt.  xiv.  26. 

185 


From  the  Sepulchre  to  the  Throne 

Therefore  when  Jesus  suddenly  appeared  in  their  midst, 
the  majority  of  the  Apostles  and  disciples  supposed  that 
they  were  in  presence  of  a  disembodied  spirit.  This 
appears  to  have  been  the  disciples'  first  conception  of  their 
Master's  Resurrection.  Hence  they  accepted  the  identity 
of  Jesus,  but  could  not  beheve  that  It  was  really  His 
Human  Body  on  which  they  gazed. 

Jesus  looks  tenderly  at  His  terrified  flock.  He  knows 
the  tyranny  of  preconceptions,  of  all  that  appeals  to  the 
senses,  and  how  any  awful  tragedy  unhinges  men's  per- 
ceptive and  receptive  faculties.  He  knows,  too,  men's 
shortcomings  and  frailties — in  a  word,  the  clay  of  which 
they  are  formed.  The  Risen  Saviour  hastens  to  reassure 
them  :  "See  My  hands  and  feet,  that  it  is  I  Myself  :  feel 
and  see,  for  a  spirit  hath  not  flesh  and  bones,  as  you  see 
Me  to  have.  And  when  He  had  said  this,  He  showed  them 
His  hands  and  His  feet  and  His  side."  Jesus  had  kept 
the  sacred  stigmata.  How  the  Apostles  now  gather  closer 
round ;  how  reverently  they  touch  those  pierced  hands 
and  feet !  "  The  nails  had  pierced  His  hands,  the  lance 
had  pierced  His  side,  and  for  the  heahng  of  doubting  hearts, 
the  marks  of  the  wounds  were  preserved ;  "  ^  "by  His 
stripes  we  are  healed."  Our  Lord  wished  to  convince  His 
Apostles  of  the  truth  that  it  was  really  a  human  body, 
although  freed  from  the  trammels  and  conditions  of  cor- 
poreal existence. 

"  See  My  hands  and  feet."  With  what  respect  we  gaze 
upon  the  dead  hand  of  Blessed  Margaret  Qitherow — the 
martyr  of  York  who  was  crushed  to  death  for  having 
given  hospitality  to  God's  priests.  That  precious  relic  is 
in  the  Bar  Convent,  and  it  is  one  of  the  nuns'  greatest 
treasures.  As  we  look  at  that  withered  hand,  slightly 
clenched,  there  comes  before  us  the  scene  of  that  awful 
martyrdom — the  bleeding,  prostrate  figure,  the  piled-up 
stones.  When  the  disciples,  obeying  Jesus'  explicit  com- 
mand, looked  at  His  hands  and  feet,  when  they 
touched  His  sacred  limbs,  surely  the  Crucifixion  rose  up 
*  St.  Aug.  Trac.  cxxi. 

i86 


The  Apparition  to   the  Disciples 

before  their  minds.  Yet  there  He  stands  before  them 
aUve,  it  is  no  elusive,  astral  body  which  cannot  be  grasped, 
but  human  flesh  and  bones.  Watch  them  as  they  so  rever- 
ently touch  the  stigmata,  as  they  see  and  really  handle  His 
hands.  And  He  grasps  once  more  their  hands,  hardened 
with  honest  labour.  The  sacred  hands  of  Jesus,  how 
beautiful  they  are.  It  is  recorded  that  when,  in  a  vision, 
St.  Theresa  was  privileged  to  see  one  of  our  Lord's  hands 
she  swooned  and  said  afterwards  that  she  could  not  have 
looked  longer  upon  it,  so  great  was  its  beauty.  The  Apostles 
and  disciples  still  gaze  and  touch  in  silence ;  those  who 
shrink  back  and  dread  to  handle  Him,  He  encourages  to 
come  forward.  Lovingly  He  stretches  out  to  each  those 
hands  so  gloriously  scarred.  Awe-struck,  the  disciples  fix 
their  eyes  upon  them.  They  feel  the  hands  that  were 
ever  doing  the  Father's  work;  the  hands  that  in  years 
gone  by  had  played  with  Mary's  hair  and  caressed  the 
Virgin  Mother ;  the  hands  which  were  so  often  stretched 
out  in  prayer,  that  broke  the  bread  and  miraculously 
multipUed  it,  that  touched  and  healed  the  sick,  that  were 
nailed  to  the  Cross.  The  Apostles  touch  these  sacred 
hands,  and  as  they  do  so  faith  enUghtens  their  souls. 

"  See  My  feet*' :  those  blessed  feet  which  had  trodden 
the  highways  and  byways  of  Palestine,  seeking  "  the  lost 
sheep  of  the  house  of  Israel,"  that  were  weary  when  He 
passed  through  Samaria,  that  had  trodden  the  waves, 
passed  through  the  Courts  of  the  House  of  the  Lord, 
hastened  to  succour  the  afflicted,  and  raise  the  dead. 
Yes,  they  were  the  same  feet  which  St.  Mary  Magdalene 
had  anointed,  which  she  had  clasped  so  lovingly,  which 
had  been  nailed  to  the  Cross. 

Now  Jesus  shows  them  His  side.  St.  John  had  seen 
Longnius  pierce  it,  and  the  Apostle  testified  that  "  imme- 
diately there  came  out  blood  and  water."  All  who  saw 
Jesus  dead  upon  His  Cross  or  who  helped  to  bury  Him, 
knew  that  His  side  was  riven.  They  had  looked  at  the 
wide,  gaping  opening — for  the  wounds  of  the  dead  do  not 
close  together  again.     Doubtless,  St.  John  thought  of  this 

187 


From  the  Sepulchre  to  the  Throne 

scene  in  the  Cenacle  when,  in  his  old  age,  he  penned  his 
first  epistle,  and  wrote  these  memorable  words  :  "  That 
which  was  from  the  beginning,  which  we  have  heard, 
which  we  have  seen  with  our  eyes,  which  we  have  looked 
upon,  and  our  hands  have  handled,  of  the  word  of  life  .  .  . 
we  declare  unto  you."  ^ 

The  Apostles  could  no  longer  doubt :  that  Jesus  was 
"  alive  after  His  Passion  "  was  evident  "  by  many  proofs." 
They  had  heard  of  and  seen  the  empty  tomb  ;  the  women 
had  related  the  vision  of  angels  granted  to  them  and  de- 
livered the  Risen  Lord's  message  to  His  brethren,  in  which 
He  had  reminded  them  of  His  predictions.  Then  came  the 
news  that  some  had  actually  seen  Him — St.  Mary  Magda- 
lene, the  holy  women,  St.  Peter,  the  two  disciples  of 
Emmaus.  Now  further  proofs  are  granted,  and  they  recog- 
nise the  language,  figure,  shape,  countenance,  and  voice 
of  their  Master.  They  have  seen  His  wounds  and  touched 
them.  Are  all  convinced  that  it  is  He,  who  stands  before 
them  ?  Apparently  not,  some  '*  for  joy  believed  not,"  but 
**  wondered."  They  dreaded  to  accept  the  evidence  of 
their  senses,  lest  some  bitter  deception  should  follow — lest 
it  should  be  *'  too  good  to  be  true."  Much  as  they  longed 
to  believe,  they  could  not  shake  off  their  incredulous  appre- 
hensions. There  was  no  obstinacy  in  their  souls,  no  fixed 
purpose  to  reject  the  evidence  either  of  their  companions 
or  of  their  own  senses,  but  simply  total  inability  to  over- 
come their  preconceptions.  The  revulsion  from  despair, 
deep  sorrow,  and  incredulity,  to  hope,  ecstatic  joy,  and 
firm  faith  had  to  be  effected  gradually. 

It  is  ever  thus  that  the  human  mind  acts.  Frequently 
we  hear  of  men  and  women  being  brought  face  to  face  with 
one  whom  they  thought  to  be  dead,  and  if  the  news  has  not 
been  broken  gently,  we  have  had  examples  of  death  or 
insanity  following  from  the  shock  or  joy.  When  the  sons 
of  Jacob  brought  word  to  their  father  saying :  "  Joseph 
thy  son  is  living  ;  and  he  is  ruler  in  all  the  land  of  Egypt," 
did  the  aged  patriarch  instantly  accept  the  testimony  of 

1  St.  Johni.  I. 


The  Apparition  to  the  Disciples 

his  eleven  sons  ?  No,  he  could  not,  he  dared  not  accept 
such  good  tidings  :  and  we  read  :  "  When  Jacob  heard, 
he  awaked  as  it  were  out  of  a  deep  sleep,  yet  did  not  believe 
them.  They,  on  their  side,  told  the  whole  order  of  the 
thing.  And  when  he  saw  the  wagons,  and  all  that  he  had 
sent,  his  spirit  revived,  and  he  said  :  "  It  is  enough  for 
me,  if  Joseph,  my  son,  he  yet  living,  I  will  go  and  see  him 
before  I  die."  ^  This  gives  us  a  striking  example  of  man's 
inability  to  pass  instantly  from  despair  to  hope,  from 
sorrow  to  joy,  however  much  he  may  desire  to  do  so,  nay, 
just  because  of  the  very  vehemence  of  his  desire. 

Seeing  that  some  "  beUeved  not  for  joy,"  Jesus  now 
gives  them  another  proof."  He  said  :  "  Have  you  any- 
thing to  eat  ?  "  From  St.  Mark's  Gospel,  we  gather  that 
the  Apostles  had  finished  their  evening  meal,  but  were 
still  at  table  when  Jesus  appeared.  He  deigned  to  ask 
them  for  food,  and  to  partake  of  it  in  their  presence,  not 
because  He  needed  it,  since  He  had  a  glorified  Body,  but 
in  order  to  convince  them  that  He  had  truly  risen. 

"  They  offered  Him  a  piece  of  broiled  fish  and  a  honey- 
comb " — the  remains  of  their  frugal  meal — for  the  disciples 
were  poor,  and  bread,  fish,  and  honey  were  their  staple 
foods.  The  Mediterranean  and  the  Sea  of  Galilee  teemed 
with  fish  and  in  Palestine,  even  when  the  com  and  oHves 
failed,  there  was  abundance  of  honey.  Jesus  took  the 
food  and  ate  it  in  their  presence.  It  could  not,  of  course, 
nourish  Him,  but  was  volatilised  by  Divine  power.  "  When 
He  had  eaten  before  them,  taking  the  remains.  He  gave  to 
them."  Now  the  disciples  were  convinced  that  what  they 
saw  was  no  mere  creation  of  an  overwrought  imagination, 
no  delusion,  no  phantom  body.  It  was  truly  He  Himself 
and  no  other.  The  veil  fell  from  their  eyes,  the  heavy  load 
from  their  souls :  "  The  disciples  therefore  were  glad  when 
they  saw  the  Lord*' 

They  worshipped  their  Risen  Saviour  ;    He  embraced 
them  and  assured  them  of  His  forgiveness.     Their  joy  was 
full,  for  He  had  seen  them  again,  and  they  entered  too, 
1  Gen.  xlv.  26. 
189 


From  the  Sepulchre  to  the  Throne 

into  the  joy  of  their  Lord.  "  The  disciples  were  glad  when 
they  saw  the  Lord."  He  alone  who  sounds  the  deepest 
recesses  of  the  human  heart  knows  how  intensely  they  re- 
joiced, how  unspeakable  was  the  fulness  of  their  joy.  To 
each  of  those  privileged  disciples  we  may  apply  the  words 
of  the  wise  man  :  "  The  heart  knoweth  the  bitterness  of  his 
own  soul,  in  his  joy  the  stranger  shall  not  intermeddle."  ^ 

How  slowly  and  almost  reluctantly  the  disciples  of 
Jesus  accepted  the  Resurrection  of  their  Lord  as  a  reality. 
They  had  passed  through  a  period  of  terrible  suffering  and 
bereavement.  Then  on  the  third  day  rumours  had  reached 
them  :  '*  The  Lord  is  risen  indeed."  Hours  of  suspense 
followed.  Last  of  all,  when  the  shades  of  evening  had 
fallen  on  that  blessed  Easter  Day,  the  Risen  Saviour  had 
manifested  Himself,  shown  them  His  hands,  feet,  and  side, 
spoken  and  eaten  with  them  as  of  old.  Then  all  their  doubts 
vanished  and  joy  inundated  their  souls.  He  is  risen,  to  die 
no  more  !  Never  had  they  looked  for  such  a  stupendous 
miracle,  and  their  joy  on  seeing  Him  once  more  was  as  in- 
tense as  their  sorrow  had  been  when  they  had  lost  Him. 

Nor  did  their  joy  fail  when  He  vanished  from  their 
presence.  They  beUeved  firmly  that  He  had  indeed  risen 
and  were  ready  to  seal  their  testimony  to  the  Resurrection 
with  their  blood.  Never  again,  for  one  moment,  did  they 
waver  in  their  belief  in  their  Lord's  Resurrection.  They 
knew  for  certain  that  the  Body  in  which  He  appeared  to 
them  on  that  blessed  Easter  evening  was  the  same  which 
they  had  known  during  His  human  Life,  identically  and 
substantially  the  same,  although  differing  from  the  latter 
inasmuch  as  the  Resurrection  Body  had  its  special  quaUties. 
Of  one  of  these,  subtlety,  they  had  seen  the  proof  since 
Jesus  had  passed  through  the  closed  doors.  They  also 
saw  that  He  could  render  Himself  invisible  and  visible 
when,  where,  and  how  He  pleased.  As  regards  the  bright- 
ness of  Jesus*  Risen  Body,  three  of  the  Apostles — Peter, 
James,  and  John— had  seen  It  momentarily  transfigured 
on  Mount  Thabor.  But  when  our  Lord  appeared  to  the 
^  Prov.  xiv.  lo. 
190 


The  Apparition  to  the  Disciples 

Apostles  for  the  first  time,  St.  Augustine  says  "  That  the 
glory,  wherewith  the  righteous  shall  shine  like  the  sun  in 
the  kingdom  of  the  Father — that  is,  in  Christ's  Body — we 
believe  to  have  been  veiled  rather  than  not  to  have 
been  present.  He  accommodated  His  Presence  to  man's 
weak  sight,  and  presented  Himself  in  such  a  form  as  His 
disciples  could  gaze  upon  and  recognise."  ^  Jesus  could 
not  reveal  His  full  glory  to  His  disciples  when  He  appeared 
to  them  during  the  "  great  forty  days,"  for  they  would 
have  been  so  overcome  by  His  Majesty  as  to  have  been 
incapable  of  listening  to  His  words — like  Peter,  James,  and 
John  on  Mount  Thabor,  they  would  have  prostrated  them- 
selves and  been  "  very  much  afraid." 

Moses  once  implored  the  Most  High,  saying :  "  Show 
me  Thy  Glory,"  and  God  repHed  :  "  Thou  canst  not  see 
My  face  .  .  .  and  live.  .  .  .  But  when  My  Glory  shall  pass, 
I  will  set  thee  in  the  hole  of  the  rock,  and  protect  thee  with 
My  right  hand,  till  I  pass."  ^  And  when  the  Lord  was  come 
down  in  a  cloud,  Moses  stood  before  Him,  calling  upon  the 
name  of  the  Lord.  And  when  He  passed  before  Him, 
Moses,  making  haste,  bowed  down  prostrate  unto  the  earth 
adoring."  But  "  when  Moses  came  down  from  the  Mount 
Sinai,  he  knew  not  that  his  face  was  horned  "  {i.e.  shining 
and  sending  forth  rays  of  light)  from  the  conversation  of 
the  Lord,  and  Aaron  and  the  children  of  Israel  seeing  the 
face  of  Moses  homed,  were  afraid  to  come  near."  The 
Law-giver  of  Israel  therefore  had  to  cover  his  face  when  he 
promulgated  the  Law  to  the  Jews.  Thus  we  may  beheve 
the  Risen  Saviour — He  of  whom  Moses  was  the  type — when 
promulgating  His  Law  of  the  New  Covenant  to  "  the  little 
flock"  which  He  had  chosen,  did  not  come  to  them 
"homed,  but  He  covered  His  face  again,  if  at  any  time 
He  spoke  with  them." 

The  manifestation  of  that  glory  in  all  its  fulness  would 
have  been  an  obstacle,  rather  than  a  help.  Moreover,  they 
had  so  many  other  infallible  proofs  since  as  ComeUus  a 
Lapide  remarks  :    "  The  language,  figure,  shape,  counter 

^  St.  Aug.  de  Civ.  Dei.  *  Exod.  xxiv.,  xxv.,  passim. 

191 


From  the  Sepulchre  to  the  Throne 

nance,  wounds,  touch  of  our  Lord,  His  eating  and  drink- 
ing. His  conversation,  assertions,  predictions,  miracles,  the 
testimony  of  angels,  the  oracles  of  prophets,  all  these  con- 
jointly, most  assuredly  demonstrated  our  Lord's  Resurrec- 
tion." Jesus  had  turned  His  hand  "  to  the  little  ones  " 
and  gathered  His  sheep  together  again.  With  adoring  love 
and  faith,  they  pressed  around  the  Good  Shepherd — so  un- 
utterably glad,  because  they  once  more  "  saw  the  Lord." 

As  we  continue  to  contemplate,  in  adoring  silence,  the 
Risen  Master  surrounded  by  His  loving  followers,  and  note 
the  peace  and  joy  that  reigns  in  the  Cenacle,  may  we  not 
learn  two  other  lessons,  over  and  above  those  He  has 
already  taught  us  ?  The  first  of  these  is,  that  Jesus  ever 
comes  to  the  assistance  of  His  disciples  in  their  hour  of 
greatest  need.  Whatever  be  their  trials  and  sorrows.  He 
visits  and  strengthens  them  by  enabling  them  to  hold  fast. 
To  those  who  mourn  for  a  wife,  husband,  child,  or  parent. 
He  says :  "  I  am  the  resurrection  and  the  life  :  he  that 
believeth  in  Me,  although  he  be  dead,  shall  live,"  and  bids 
them  look  forward  to  that  day  when  "  God  shall  wipe  away 
all  tears  from  their  eyes,  and  death  shall  be  no  more,  nor 
mourning  nor  crying,  nor  sorrow  shall  be  any  more,"  for 
the  former  things  shall  have  "  passed  away."  ^ 

To  those  who  tremble  and  fear  in  the  anticipation  or 
under  the  burden  of  some  trial.  He  whispers :  "  Peace  be  to 
you,  it  is  I,  fear  not,"  and  He  enables  them  to  reaUse  that 
the  cross  ever  conceals  and  reveals  the  Presence  of  their 
Redeemer.  He  comes,  too,  to  those  who  doubt  and  are 
perplexed,  provided  they  love  Him  and  sincerely  desire  to 
know  the  truth.  He  opens  their  intelligence  and  enables 
them  to  grasp  the  teaching  of  the  Church.  To  those  who 
are  groping  for  the  truth,  in  the  desert  region,  without  the 
One  Fold,  He  sends  His  messengers  and  teaches  these 
inquirers  that  prayer  and  humility  dispel  doubts  far  more 
than  endless  reasoning  and  questioning.  Then  in  answer 
to  their  earnest  prayer  :  "  Lord,  that  I  may  see,"  He  grants 
them  the  gift  of  faith  and  guides  them  to  the  Church. 
*  Apoc.  xxi.  4. 
192 


The  Apparition  to  the  Disciples 

The  disciples'  intellectual  difficulties  vanished  the  in- 
stant they  recognised  their  Master,  whom  to  know  is  eternal 
life.  The  great  error  of  so  many  troubled  souls  is  that  they 
seek  to  measure  God's  Infinite  Perfections  and  the  truths 
which  He  has  revealed  by  the  infinitesimal  width  of  their 
intelligence.  They  strive  to  compass  the  Almighty  and 
forget  that  all  supernatural  truths  are  beyond  the  intelli- 
gence of  man,  who  is  incapable  of  testing  what  is  infinite 
and  incomprehensible.  God  turns  His  Hand  **  to  the  little 
ones  " — to  those  who  humbly  implore  His  aid.  He  draws 
near  and  immediately  their  eyes  are  opened.  To  know  the 
Risen  Saviour,  to  do  the  Holy  Will  of  God  are  the  surest 
means  of  spiritual  enlightenment  —  of  knowing  "of  the 
doctrine"  that  it  "be  of  God." 

Now  fixing  our  eyes  on  the  Precious  Wounds,  we  ask 
our  Lord  reverently  why  He  has  kept  these  marks  of  His 
bitter  Passion.  Various  answers  have  been  given  to  this 
question,  of  which  we  will  mention  four. 

1.  These  Wounds  were  a  means  of  identifying  the  Risen 
Body  of  Jesus  with  that  which  hung  upon  the  Cross.  The 
disciples  who  saw  Jesus  in  the  Cenacle  heard  His  voice,  recog- 
nised His  sacred  features  and  nevertheless  'they  were  afraid.' 
It  was  only  after  they  had  seen  His  hands  and  feet  and  felt 
the  wound  in  His  side,  that  they  believed  and  rejoiced. 

2.  The  Wounds  of  the  Sacred  Humanity  are  an  ever- 
lasting proof  of  the  love  of  the  Good  Shepherd  for  His 
sheep.  The  choirs  of  angels,  as  well  as  the  redeemed  will 
ever  contemplate  them  with  adoring  love.  Throughout 
eternity  Jesus  will  be  worshipped  as  "  the  Lamb  that  was 
slain,"  to  whom  the  united  choirs  of  men  and  angels  will 
ascribe  "  power  and  divinity,  and  wisdom  and  strength, 
and  honour  and  glory  and  benediction."  ^  As  the  scars  of 
a  brave  soldier  proclaim  his  valour,  so  the  sacred  marks  of 
the  Wounds  of  Jesus  sound  His  praises,  chant  His  ever- 
lasting love  for  the  sons  of  men. 

3.  He  bears  these  glorious  scars  as  our  High  Priest  and 
Victim.     Raising  His  pierced  hands,  He  pleads  for  sinful 

*  Apoc.  V.  12. 

193  N 


From  the  Sepulchre  to  the  Throne 

men,  and  His  Heavenly  Father,  seeing  the  marks  of  His 
Passion,  accepts  His  petitions  and  pardons  even  the  greatest 
sinners,  providing  they  repent. 

4.  Jesus  keeps  the  stigmata  so  that,  when  He  comes  to 
judge  the  world,  sinners  "  shall  look  on  Him  whom  they 
have  pierced  "  and  these  trophies  of  heroic  combat  and 
undying  love  will  strike  terror  into  the  souls  of  the  wicked, 
while  the  just  will  draw  from  them  motives  of  hope  and  joy. 
Those  who  have  mourned  for  the  sins  which  caused  those 
sacred  hands  and  feet  to  be  pierced  will  gaze  upon  them 
with  confidence,  knowing  that  the  Judge,  who  died  for 
their  salvation  and  rose  again  for  their  justification,  will 
not  reject  their  penitent,  adoring  love. 

SUMMARY    FOR   MEDITATION 

First  Prelude. — Represent  the  scene  which  was  enacted  in 
the  Cenacle  when  Jesus  appeared  to  the  disciples  and  Apostles 
who  were  gathered  together  on  that  Easter  evening. 

Second  Prelude. — Ask  that  Jesus  may  visit  your  soul, 
that  you  may  recognise  Him  and  profit  by  His  visit. 

First  Point. — The  Apostles  and  the  disciples  of  Emmaus 
were  eagerly  discussing  the  wondrous  events  of  Easter  Day  ; 
their  sentiments  were  mingled.  Some  feared,  others  rejoiced  ; 
some  believed,  others  were  incredulous.  Suddenly  Jesus 
appeared,  but  they  were  terrified. 

Second  Point. — Jesus  reassured  them,  showed  them  His 
hands,  feet,  and  side.  He  asked  them  for  food  and  partook 
of  it.     Then  they  were  convinced  of  His  identity  and  rejoiced. 

Third  Point. — From  this  manifestation  of  the  Risen 
Saviour  we  may  learn:  (i)  To  trust  our  Lord,  who  never 
deserts  His  own  in  their  sorrows,  perplexities,  and  doubts. 
(2)  To  love  and  venerate  the  marks  of  the  Sacred  Passion  in 
Jesus*  hands,  feet,  and  side,  since  they  prove  His  identity. 
His  love,  and  His  valour.  (3)  To  thank  Him  for  pleading 
for  us  in  Heaven,  showing  His  wounds  to  the  Eternal  Father. 

Colloquy. — Worship  your  Risen  Lord  in  union  with  the 
redeemed— now  in  Heaven — who  saw  Him  on  that  Easter 
evening.  Ask  for  firm  faith  in  the  words  and  promises  of  Christ. 
Beg  that  in  all  your  trials  you  may  lean  on  and  look  up  to 
your  Lord.  Venerate  His  sacred  scars  and  thank  Him  for  His 
everlasting  love.    Give  yourself  to  Him  for  time  and  for  eternity. 

194 


XVI 


THE    INSTITUTION    OF   THE    SACRAMENT 
OF   PENANCE 

"  He  said  therefore  to  them  again  :  Peace  be  to  you.  As  the  Father 
hath  sent  Me,  I  also  send  you.  When  He  had  said  this,  He  breathed 
on  them,  and  He  said  to  them  :  Receive  ye  the  Holy  Ghost  Whose 
sins  you  shall  forgive,  they  are  forgiven  them  :  and  whose  sins  you 
shall  retain,  they  are  retained." — St.  John  xx.  21-23. 

WHEN  Jesus  appeared  to  the  Eleven  and  to  the 
other  disciples  in  the  Cenacle  on  Easter  Sunday 
evening,  the  first  words  which  He  uttered  were : 
"  Peace  be  to  you  :  It  is  I,  fear  not."  These  creative 
words  on  the  lips  of  our  Emmanuel  communicated  to  them 
the  blessed  gift  of  peace,  assured  them  of  His  friendship 
and  forgiveness  for  their  cowardice  and  incredulity.  The 
Saviour's  greeting — Shalom  lachem~had  restored  their 
confidence  in  Him,  raised  their  expiring  hopes,  and  re- 
assured them  as  regards  the  past  and  the  present  :  Jesus 
had  risen  ;  He  had  pardoned  them,  all  might  again  be  well. 
If,  at  this  solemn  moment,  when  **  the  disciples  were  glad  " 
because  "  they  saw  the  Lord,"  they  were  sufficiently  col- 
lected to  look  to  the  future,  doubtless  the  thought  of  a 
continuation  of  their  former  life  with  Him,  taken  up  under 
more  favourable  conditions,  rose  before  their  minds.  Or 
perhaps  they  had  no  thought  except  for  the  present.  Their 
Master  had  returned  from  the  grave,  having  conquered 
death,  and  they  rejoiced  with  Him,  congratulated  Him,  and 
were  so  glad  to  be  with  Him.  The  cloud-banks  of  sorrow 
and  incredulity  had  been  dispersed  by  the  manifestation  of 
the  Sun  of  Justice.  Jesus,  the  Prince  of  Peace,  was  with 
them  again,  and  the  words  which  St.  Peter  uttered  when  He 

195 


From  the  Sepulchre  to  the  Throne 

saw  His  Master  transfigured,  fittingly  express  their  senti- 
ments :   "  Lord,  it  is  good  for  us  to  be  here." 

But  the  ecstatic  joy  of  the  Cenacle,  Hke  that  of  Thabor, 
was  designed  only  as  a  means  to  an  end — it  was  to  be  tran- 
sitory, not  a  permanent  state.  The  Lord  had  need  of  them 
— of  their  active  service,  rather  than  of  their  loving  con- 
templation. There  was  work  for  them  in  the  Vineyard  of 
the  Lord  of  Hosts — the  field  of  the  whole  world  lay  before 
them.  Jesus'  object  in  visiting  His  Church  on  that  Easter 
evening  was  twofold.  He  desired  to  console  the  Apostles 
by  assuring  them  of  His  identity — to  prove  that  He  had 
really  risen  again — and  also  to  equip  them  for  the  great 
work  of  evangelising  the  world  by  bestowing  on  the  Eleven 
the  sublime  "  power  of  the  keys,"  which  He  had  previously 
given  to  St.  Peter  as  the  Head  of  the  Church. 

For  this  particxilar  communication  of  power  and 
authority  the  Apostles  needed  a  special  preparation  of  soul. 
The  voice  of  God  in  the  soul  is  as  "  the  whistHng  of  a  gentle 
air,"  He  speaks  not  there  in  the  tempest  nor  earthquake — 
neither  in  the  benumbing  of  fear,  nor  in  the  tumult  of  joy. 
Therefore  "  Jesus  said  to  them  again  :  Peace  be  to  you." 
He  calmed  their  souls  and  thus  prepared  them  to  receive 
that  part  of  the  great  commission  which  He  was  about  to 
reveal,  and  for  the  execution  of  which  they  were  to  be 
endowed  with  Divine  authority. 

The  great  "  Apostle  and  High- Priest  of  our  confession, 
Jesus,"  1  far  from  canceUing  the  favours  and  dignity  which 
He  had  previously  bestowed  upon  the  Twelve,  confirmed 
and  increased  them.  That  Easter  Sunday  was  the  birth- 
day of  the  CathoHc  Church,  even  as  Pentecost  saw  her 
baptism.  How  inexpressibly  solemn  was  that  scene  when 
Jesus,  the  Incarnate  Son  of  God,  gave  to  His  chosen 
ambassadors,  and  through  them  to  their  successors  through- 
out all  ages,  their  divine  credentials !  How  it  must  have 
been  indeUbly  printed  on  the  souls  of  all  there  present ! 
Jesus  addressed  Himself  to  the  Eleven— f^.  to  the  Apostles 
who,  with  the  exception  of  St.  Thomas,  were  present.     The 

1  Heb.  iii.  i. 
196 


Institution  of  Sacrament  of  Penance 

two  disciples  of  Emmaus  were  there  also,  and  probably 
some  others,  but  "  the  power  of  the  keys  "  was  entrusted 
to  the  teaching  Church  only,  not  to  the  rank  and  file  of 
the  faithful.  St.  Thomas  either  received  these  sacred  keys 
— although  absent — in  virtue  of  his  being  a  member  of  the 
corporate  body  of  the  Apostles,  or  it  was  communicated 
to  him  later,  when  his  incredulity  had  given  place  to  faith 
in  the  Resurrection  of  his  Lord.  Theologians  are  divided 
in  their  opinions  as  regards  this  subject. 

Speaking  to  the  Apostles  only,  therefore,  Jesus  said  : 
"  As  the  Father  hath  sent  Me,  I  also  send  you."  The  great 
Apostle  and  High  Priest — the  One  Sent  by  the  love  and 
power  of  the  Father — sends  his  disciples  forth  to  continue 
His  work  upon  earth.  They  are  sent  by  Him  as  He  is  sent 
by  the  Father.  There  was  to  be  similarity  not  equality 
between  the  mission  of  the  "  One  Sent  "  by  the  Father 
and  the  Apostolic  College — the  teaching  Church.  Jesus 
came  to  redeem,  to  sanctify,  to  save  men  by  shedding  His 
Precious  Blood;  His  disciples  were  sent  to  make  known 
His  Redemption  and  to  apply  its  fruits  to  souls,  through 
the  exercise  of  their  pastoral  and  priestly  office.  "As  the 
Father  hath  sent  Me,  I  also  send  you."  "  For  God  so  loved 
the  world,  as  to  give  His  only  begotten  Son  ;  that  whosoever 
believeth  in  Him,  may  not  perish,  but  may  have  everlasting 
life."  ^  Jesus  came  in  obedience  to  the  Father's  wish,  He 
offered  Himself  as  a  Victim  on  the  Cross,  and  the  Apostles 
went  forth  preaching  Christ  crucified  and  remission  of  sins  in 
His  Name.  Thus  the  Church  continues  the  Redeemer's  work. 

"As  the  Father  hath  sent  Me,  I  also  send  you."  Jesus 
came  on  earth  to  reveal  the  Father  to  sinful  humanity, 
and  speaking  to  St.  Philip,  He  said  :  **  He  that  seeth  Me, 
seeth  the  Father  also  .  .  .  I  am  in  the  Father  and  the 
Father  in  Me."  ^  In  like  manner,  the  Church  reveals  Christ 
to  men.  She  hands  down  His  teaching  ;  her  saints  show 
forth  in  a  measure  His  virtues,  and  she  proclaims  the  grand 
truth  that  Christ  is  with  her  all  her  days.  Her  very  ex- 
istence throughout  the  ages.  Her  victorious  onward  march 
^  St.  John  iii.  i6.  2  Jbid,^  xiv.  9. 

197 


From  the  Sepulchre  to  the  Throne 

in  face  of  bitter  persecution  and  opposition,  Her  unitj- 
of  doctrine  and  worship  prove  that  Christ,  her  Lord, 
abides  with  Her.  The  Church  is  no  mere  organisation,  but 
a  Hving  organism.  The  Holy  CathoUc  Church  is  the 
Mystical  Body  of  Christ  Himself. 

"As  the  Father  hath  sent  Me,  I  also  send  you."  Now  we 
know  that  Jesus  came  with  power  and  authority  from  God. 
How  often  He  told  His  opponents  this  when  they  ques- 
tioned His  right  to  teach  and  rebuke  !  He  said  :  "  The 
Father  loveth  the  Son,  and  He  gave  all  things  into  His 
hand,"  ^  and  again,  He  told  His  disciples  that  all  power 
was  given  Him  in  heaven  and  in  earth.  That  power  was 
given  Him  by  God,  the  Father,  and  He  sent  forth  His 
Apostles  in  virtue  of  that  power.  It  was  thus  that  the 
Apostles  understood  their  mission,  and  St.  Paul  explicitly 
states  this  truth  :  "All  things  are  of  God,  who  hath  re- 
conciled us  to  Himself  by  Christ  and  hath  given  us  the 
ministry  of  reconciliation.  .  .  .  For  Christ  therefore  we 
are  ambassadors,  God,  as  it  were,  exhorting  by  us."  ^ 

"As  the  Father  hath  sent  Me,  I  also  send  you."  The 
Father  sent  Jesus  to  give  life  to  man.  Like  the  Father, 
the  Son  is  essential  Life  and  He  imparts  this  to  souls.  He 
tells  us  :  "  My  sheep  hear  My  voice  .  .  .  and  I  give  them 
life  everlasting."  ^  The  Church  continues  this  communi- 
cation of  life  by  her  Sacraments  of  the  dead,  by  which 
men's  souls  are  vivified,  and  by  the  Sacraments  of  the 
living,  which  bestow  that  Hfe  more  abundantly.  There  is 
no  life  apart  from  the  Mystical  Body  of  Christ,  for  all  who 
are  "  ahve  unto  God  "  by  sanctif5dng  grace  belong  either 
to  the  soul  and  body  of  the  Church  or  to  the  soul  alone 
Hke  those  other  sheep  not  of  this  fold,  whom  the  Good 
Shepherd  will  one  day  bring  into  the  "  One  Fold  "  under 
the  "  One  Shepherd." 

"As  the  Father  hath  sent  Me,  I  also  send  you."  There- 
fore, since  "  The  Father  .  .  .  hath  given  all  judgment  to 
the  Son,"  *  the  Son  has  given  judicial  power  to  His  Church. 

1  St.  Johniii.  35.  2  2  Cor.  v.  18. 

3  St.  John  X.  27.  *  St.  John  x.  22. 

198 


Institution  of  Sacrament  of  Penance 

She  is  empowered  by  Him  to  bind  and  loose,  to  remit  and 
to  retain  men's  sins.  He  who  hears  the  Church,  hears 
Christ,  for  Christ  hves  and  works  in  His  Mystical  Body. 
All  the  graces  men  receive  through  her  ministry  come  from 
Him,  who  is  "  the  Fountain  of  Living  Waters."  And  this 
power  to  do  judgment,  Jesus  solemnly  communicated  to 
His  Apostles  on  the  great  day  of  His  glorious  Resurrection. 
Having  declared  that  He  delegated  to  them  the  power 
which  He  had  received  from  His  Heavenly  Father,  He  pro- 
ceeded to  explain  in  what  this  power  consisted  : 

"  He  breathed  on  them,  and  He  said  to  them  :  Receive 
ye  the  Holy  Ghost.  Whose  sins  you  shall  forgive,  they 
are  forgiven  them ;  and  whose  sins  you  shall  retain,  they 
are  retained."  Jesus,  by  His  Death,  had  atoned  for  the 
iniquities  of  the  world,  and,  on  the  occasion  of  His  first 
manifestation  to  the  Church,  He  places,  as  it  were,  in  the 
hands  of  His  Apostles,  the  treasures  of  His  Redemption — 
the  merits  to  be  applied  at  Her  discretion  to  the  souls  of 
her  children.  How  characteristic  of  the  Good  Shepherd 
to  act  thus  !  His  first  thought  was  ever  for  the  straying 
sheep — for  the  souls  He  loved  better  than  His  Life.  In 
imparting  this  power,  Jesus  **  breathed  "  upon  the  Apostles 
— a  symbohcal  action  ;  for  as  when  God  created  Adam,  He 
**  breathed  into  his  face  the  breath  of  life,  and  man  became 
a  living  soul,"  ^  so  when  God  regenerates  man.  He  breathes 
into  his  soul  the  Holy  Ghost,  "  the  Lord  and  Giver  of  Life, 
who  proceedeth  from  the  Father  and  the  Son."  As  St. 
Augustine  says :  "By  breathing,  Jesus  showed  that  the 
Holy  Spirit  came  not  only  from  the  Father  but  also  from 
the  Son."  To  the  Jew,  this  action  was  even  more  expres- 
sive than  to  others,  since  the  one  word  in  Hebrew  signifies 
"  breath  "  and  "  spirit." 

"  Receive  ye  the  Holy  Ghost."  Had  they  not  previously 
possessed  the  gift  of  sanctif5dng  grace,  since  they  were  the 
"  friends  "  and  "  brethren  "  of  Jesus  ?  Yes,  but  for  their 
personal  sanctification.  Now  they  received  —not  indeed  the 
fulness  of  His  gifts,  that  was  reserved  for  Pentecost — but 

1  Gen.  ii.  7. 
199 


From  the  Sepulchre  to  the  Throne 

the  first  breezes  of  that  mighty  rushing  wind,  those  gifts 
which  gave  them  power  to  absolve  or  retain  men's  sins. 
The  power  of  absolving  from  sin  is  common  to  all  three 
Persons  of  the  Blessed  Trinity,  but  it  is  here  ascribed  especi- 
ally to  the  third  Person — the  Holy  Ghost,  the  Sanctifier, 
who  carries  on  the  work  of  Jesus  by  applying  His  merits  to 
the  individual  soul,  through  the  channels  of  the  sacraments. 

"  Receive,''  for  our  Lord  forces  His  gi'aces  on  none  :  He 
wills  the  co-operation  of  man  in  the  work  of  his  own  sancti- 
fication  and  salvation.  If  it  be  true  that  Jesus  chooses 
out  some,  and  invites  them  to  labour  actively  in  His  Vine- 
yard to  receive  the  priestly  dignity,  it  is  equally  true  that 
He  leaves  them  free  to  accept  or  reject  His  offer,  though  if 
they  decide  to  decline,  it  is  to  their  own  loss. 

"  Receive  the  Holy  Ghost,''  the  Paraclete  whom  the 
Saviour  had  promised  to  send  upon  them.  In  virtue  of 
His  power,  the  Apostles  could  discharge  the  priestly  office 
of  saying  Mass — a  power  given  at  the  Last  Supper  on 
Maundy  Thursday  and,  to  this,  was  now  added  the  stu- 
pendous ministry  of  reconcihation.  To  God's  priests — 
frail  men  hke  the  rest  of  the  sons  of  Adam — has  been  given 
the  power  of  remitting  and  retaining  sins.  True,  the  power 
of  forgiving  sin  must  pertain  essentially  to  Him  who  is 
offended  by  sin.  God  alone  by  His  own  power  can  absolve 
the  penitent  sinner,  but  nevertheless  the  priest  has  a  dele- 
gated, ministerial  power,  like  that  of  an  ambassador,  and 
our  Heavenly  Father  grants  the  pardon  to  penitents, 
through  the  instrumentality  of  the  priest,  who  supplies 
the  absolving  hand  and  the  voice. 

The  Church  has  always  thus  interpreted  these  words 
concerning  the  remitting  and  retaining  of  sins,  and  she 
forbids  her  children  under  the  severest  penalties  to  wrest 
our  Lord's  words  to  the  simple  declaration  that  God  for- 
gives sins,  or  to  the  promulgation  of  the  Gospel.  How 
many  millions  now  in  Heaven  or  in  Purgatory  owe  their 
salvation  to  the  blessed  "  power  of  the  keys  "  given  to  the 
Church  in  all  ages  !  On  that  sacred  first  day  of  the  week, 
when  Jesus  rose  from  the  tomb  and  appeared  for  the  first 

200 


Institution  of  Sacrament  of  Penance 

time  to  His  disciples  collectively,  He  communicated  to 
them  the  power  to  forgive  sins,  in  His  Name  and  by  His 
Power.  Before  He  came,  they  were  overwhelmed  with 
grief,  trembhng  for  their  safety,  confused  and  humbled  at 
the  thought  of  their  own  sins  and  infidelities.  In  a  few 
moments  all  was  changed  :  "  the  disciples  were  glad  when 
they  saw  the  Lord."  He  brought  peace  to  their  troubled 
souls  and  then,  enduing  them  with  power  from  on  high, 
bade  them  forgive  or  retain  the  sins  of  their  fellows  accord- 
ing to  the  dispositions  of  the  latter. 

This  awful  power,  too,  was  given  without  restriction,  as 
far  as  the  mercy  of  God  is  concerned.  To  all  who  are  truly 
penitent,  all  sins  can  be  remitted.  The  moment  a  sinner 
has  the  right  dispositions,  his  sins  are  remitted,  when  the 
priest  pronounces  the  words  of  absolution.  There  is  no 
gradual  purifying  of  the  soul  as  regards  the  guilt  of  sin  ; 
as  the  inception  of  all  life  is  instantaneous,  and  not  a  slow 
process  of  evolution,  as  one  creative  act  of  God  brings  a 
human  soul  into  existence,  so  one  act  of  the  priestly  ministry 
of  absolution  restores  the  dead  soul  to  supernatural  hfe. 

As  Jesus  communicated  to  His  Apostles  the  Divine 
power  of  forgi\'ing  sins  as  His  ambassadors,  on  that  Easter 
Sunday  evening,  He  looked  down  the  vista  of  the  ages.  He 
knew  each  burdened  soul  who  would  profit  by  His  Precious 
Blood  in  the  Sacrament  of  Penance,  He  knew  how  many 
absolutions  were  reserved  for  me.  "  Thanks  be  unto  God 
for  His  unspeakable  gift !  for  the  infinite  mercy  of  our 
Emmanuel ! " 

Men  do  not  deal  thus  with  their  fellows,  to  confess  is 
to  be  condemned  by  our  fellows.  St.  Augustine^  writes 
thas,  touching  this  sacrament :  "  Who  can  be  sure  of  the 
Emperor's  pardon  ?  And  yet  money  is  spent,  seas  are 
crossed,  storms  are  faced,  nay,  even  death  itself  is  faced 
to  escape  death.  Man  supplicates  man,  uncertain  of  the 
issue.  And  yet  the  Keys  of  the  Church  are  surer  than  the 
hearts  of  princes  ;  for,  by  these  Keys,  whatever  is  loosed 
on  earth  shall  be  loosed  in  Heaven.  The  spirit  in  which 
1  In  his  sermon  351  "On  the  Utility  of  Penance." 
201 


From  the  Sepulchre  to  the  Throne 

the  sinner  humbles  himself  to  the  Church  is  more  honour- 
able, the  labour  imposed  is  less,  and  eternal  death  is 
avoided  without  running  the  risk  of  temporal  death," 
Truly,  it  is  better  to  fall  into  the  hands  of  God  than  of  men, 
as  the  Royal  Psalmist  confesses. 

Men  scoff  at  the  practice  of  confession,  they  propagate 
the  most  vile  calumnies  against  this  sacrament,  and  look 
upon  it  as  an  invention  of  the  Evil  One.  It  was  thus  they 
spoke  of  our  Lord  when  He  cast  out  devils,  but  the  Church 
continues  her  ministry,  and  by  this  means  exercises  those 
spiritual  powers  bequeathed  to  her  by  Christ.  Well  may 
the  devils  instigate  unbelievers  to  attack  that  sacrament, 
which  is  so  powerful  in  overthrowing  Satan's  power.  There, 
countless  miracles  of  healing  and  resurrection  are  worked, 
and  this  stupendous  power  is  given  to  the  ministers  of  the 
Church  "  for  us  men  and  for  our  salvation."  Do  we  value 
our  absolutions  ?  Do  we  remember  that  each  one  is  the 
application  of  the  Precious  Blood  to  our  souls  individually  ? 
The  priest  pronounces  the  words  of  absolution,  but  the 
pardon  comes  from  God  Himself,  who  ratifies  His  delegate's 
words. 

Now  we  will  once  more  fix  our  gaze  upon  the  Apostles. 
Jesus  had  made  them  "  kings  and  priests  unto  God."  He 
had  inundated  their  souls  with  the  deepest  peace  and  the 
purest  joy.  They  had  identified  Him  as  their  Master,  and 
they  beheved  firmly  that  He  had  risen  again.  What  a 
transformation  the  visit  of  the  Good  Shepherd  had  effected, 
as  indeed  it  ever  does !  He  whom  they  had  hoped  in  as 
the  Messias,  and  then  lost  all  faith  in  as  Israel's  Redeemer 
when  they  saw  Him  on  the  Cross,  had  come  back  to  them 
and  more  than  justified  their  fondest  dreams.  Surely, 
even  when  He  vanished  from  their  eyes,  all  their  thoughts 
must  have  been  centred  in  Him.  They  could  think  and 
speak  of  no  other.  At  any  moment,  at  table  or  walking, 
He  might  appear  to  them.  Some,  hke  St.  Peter  and  the 
two  disciples  of  Emmaus,  had  already  seen  Him  twice. 
When  would  He  come  again  ?  They  knew  not,  for  old 
relations   were   changed.     At   least.    He   would    manifest 

202 


Institution  of  Sacrament  of  Penance 

Himself  to  them  in  Galilee,  and  meanwhile  they  Hved  as  in 
His  Presence,  ever  longing  and  desiring  Him,  ever  preparing 
to  welcome  Him. 

When  does  He  visit  our  poor  souls  ?  When  we  kneel 
at  the  altar  of  God  and  receive  the  Bread  of  Life.  In  the 
Cenacle  of  our  souls,  when  the  doors  are  shut  to  all  earthly 
preoccupations  and  the  Christian's  thoughts  and  aspira- 
tions are  centred  in  Jesus,  He  comes  and  visits  the  soul, 
and  the  peace  which  He  imparts  is  a  proof  of  His  Divine 
Presence.  In  spite  of  our  unworthiness  He  manifests  Him- 
self to  us ;  by  faith  we,  too,  see  the  Lord — though  veiled 
under  the  sacramental  species — and  our  souls  are  filled 
with  joy. 

SUMMARY    FOR   MEDITATION 

First  Prelude.— Represent  Jesus  in  the  midst  of  His 
Apostles,  breathing  upon  them,  as  a  sign  of  the  pouring  forth 
of  the  Holy  Ghost. 

Second  Prelude. — Ask  for  the  precious  gift  of  peace,  and 
of  gratitude  for  the  sacrament  of  reconciliation. 

First  Point. — Jesus  breathes  upon  His  Apostles,  bestows 
the  Spirit  upon  them,  and  sends  them  forth  as  the  Father 
had  sent  Him. 

Second  Point. — The  mission  of  the  Church  is  (i)  to  con- 
tinue Christ's  work  upon  earth,  (2)  to  reveal  Him  to  the  world, 
(3)  to  teach  with  authority,  (4)  to  apply  to  men's  souls  the 
fruits  of  the  Redemption,  (5)  to  exercise  the  judicial  power 
of  the  keys. 

Third  Point. — Jesus  formally  instituted  the  sacrament  of 
penance.  No  sins  and  no  sinners  were  excepted.  Jesus 
thought  of  all  His  weak,  sinful  children,  and  provided  for 
their  needs.  The  Apostles'  disposition  and  sentiments  when 
Jesus  left  them. 

Colloquy.— Thank  our  Lord  for  the  precious  gift  of  peace, 
for  your  many  absolutions.  Ask  that  you  may  always  profit 
fully  by  them.  Make  an  act  of  contrition  for  past  negli- 
gences. Thank  our  Lord  for  the  grace  of  being  one  of  the 
faithful,  entitled  to  all  the  means  of  grace  provided  by  the 
Church.  Ask  that,  like  the  Apostles,  all  your  thoughts  may 
henceforth  be  centred  in  your  Risen  Saviour. 

203 


XVII 

THE    APPARITION    OF   THE   RISEN 
SAVIOUR   TO    ST.    THOMAS 

""X  TOW  Thomas,  one  of  the  Twelve,  who  is  called 
I  \^  Didymus,  was  not  with  them  when  Jesus  came  " 
^  ^  to  visit  His  sorrowing  Apostles  and  disciples  on 
that  first  Easter  Day.  "  The  other  disciples  therefore  said 
to  him  :  We  have  seen  the  Lord.  But  he  said  to  them  : 
Except  I  shall  see  in  His  hands  the  print  of  the  nails,  and 
put  my  finger  into  the  place  of  the  nails,  and  put  my  hand 
into  His  side,  I  will  not  believe."  Thus  Thomas  threw 
down  the  gauntlet  of  his  incredulity  and  challenged  his 
Divine  Master  to  submit  to  these  conditions  as  the  sine  qua 
non  of  his  acceptance  of  the  truth  of  the  Resurrection.^ 

"  Out  of  the  abundance  of  the  heart  the  mouth 
speaketh,'*  ^  and  when  the  incredulous  Apostle  uttered 
this  defiant  challenge,  he  lay  bare  the  wounds  of  his  own 
soul.  Let  us  examine  what  we  are  told  concerning  St. 
Thomas,  that  we  may  the  better  grasp  his  character. 
"  Thomas  "  is  transliterated  from  the  Hebrew  word,  as 
"  Didymus  "  is  the  Greek  word  for  "  twin."  Hence  we 
know  that  Thomas  had  a  twin  brother  or  sister.  St.  John 
alone  gives  to  this  Apostle  the  name  of  Didymus,  whence 
we  may  presume  that  in  Asia  Minor,  where  St.  John  wrote, 
this  was  the  name  by  which  Thomas  was  known  among 
the  Gentile  converts,  who  were  certainly  more  familiar  with 
Greek  than  Hebrew.  In  the  Synoptists,  this  Apostle  is  only 
mentioned  as  "  one  of  the  Twelve,"  and  in  these  books  no 
special  incident  or  saying  is  recorded  of  him.  He  is  gener- 
ally coupled  with  St.  Matthew  in  the  second  group  of  four 

1  St.  John  XX.  *  St.  Matt.  xii.  34. 

204 


Photo  Mansel! 


Our  Lord  appears  to  St.   Thomas. 


The  Apparition  to  St.  Thomas 

— the  names  of  the  Twelve  being  arranged  in  three  groups. 
In  all  these  groups  Simon  Peter  stands  first,  and  Judas 
last.  Hence  it  seems  probable  that  the  Apostles'  names 
are  given  according  to  the  priority  of  their  call  to  the 
apostleship  or  their  precedence  in  the  apostolic  College. 

In  St.  John's  Gospel,  Thomas  comes  more  to  the  fore, 
especially  in  the  later  incidents  recorded.  A  few  of  his 
words  are  given,  and  thus  we  obtain  an  insight  into  his 
character  and  temperament.  There  are  three  scenes  in 
the  fourth  Gospel  in  which  St.  Thomas'  words  are  recorded. 
Thus,  when  Jesus  announced  His  intention  of  returning  to 
Judea — which  He  had  quitted  after  the  Feast  of  the  Dedi- 
cation, when  the  Jews  had  threatened  to  stone  Him — St, 
Thomas,  in  company  with  his  fellow  Apostles,  sought  to 
dissuade  Him.  But  Jesus  refused  to  yield  to  their  en- 
treaties, and  gave  them  to  understand  that,  for  the  moment, 
there  was  no  danger — He  was  still  walking  "in  the  day." 
Whereupon  St.  Thomas,  not  grasping  our  Lord's  meaning, 
exclaimed  generously  :  "  Let  us  also  go,  that  we  may  die 
with  Him." 

Some  three  months  later,  Jesus  having  instituted  the/ 
Holy  Eucharist,  uttered  His  solemn  farewell  discourse. 
He  told  the  Twelve  that  He  was  about  to  leave  them  to 
go  to  the  Father,  but  that  He  would  return  again  and  take 
them  with  Him.  Then  He  added  :  "  Whither  I  go  you 
know,  and  the  way  you  know.  Thomas  saith  to  Him : 
Lord,  we  know  not  whither  Thou  goest ;  and  how  can 
we  know  the  way  ?  "  ^  The  third  time  St.  John  draws  our 
special  attention  to  St.  Thomas  is  in  connection  with  our 
Lord's  Resurrection,  which  this  Apostle  refused  to  believe, 
unless  he  had  tangible  proofs  of  his  own  selection.  Jesus, 
having  condescended  to  His  incredulous  Apostle's  pre- 
sumptuous exactions,  St.  Thomas  yielded  and  confessed 
Christ's  Divinity. 

From  these  examples  we  see  that  St.  Thomas  was  slow 
to  understand,  strongly  attached  to  his  own  views  and  yet 
capable  of  generous  self-sacrifice  and  enthusiasm.     He  was 
1  St.  John  xiv.  5. 
205 


From  the  Sepulchre  to  the  Throne 

loyal  to  his  Divine  Master  and  ready  to  acknowledge  his 
own  faults  when  he  realised  his  guilt.  He  seems  to  have 
been  somewhat  a  pessimist,  preferably  looking  on  the  dark 
side  of  a  question.  At  times  he  put  the  visible  and  tangible 
things  of  earth  before  the  unseen  spiritual  realities.  Yet 
he  loved  his  Master,  and  in  a  sense  his  incredulity  sprang 
from  the  very  depth  of  that  attachment  for  Jesus.  He 
dare  not  open  his  soul  to  hope  lest  another  terrible  decep- 
tion should  follow.  St.  Thomas'  incredulity  may  be  traced 
to  his  overweening  confidence  in  his  own  judgment,  his 
morbid,  melancholy  temperament  and  his  erroneous  pre- 
conceptions regarding  the  work  and  Person  of  the  Messias. 
Doubtless  Thomas  longed  to  believe,  but  faith  is  a  gift  of 
God — a  gift  He  grants  to  those  who  ask  for  it  with  humility. 

Having  considered  the  character  of  St.  Thomas,  we  shall 
now  be  better  able  to  meditate  on  the  second  manifestation 
of  our  Lord  to  His  Apostles  when  their  number  was  com- 
plete. Jesus  had  appeared  to  them  on  Easter  Day,  late 
in  the  evening,  when  St.  Thomas  was  absent.  This  mani- 
festation took  place  on  the  fourth  day  of  the  Paschal 
Octave,  which  closed  on  the  Friday  following.  Most 
devout  Jews  remained  in  Jerusalem  during  the  whole  of 
the  eight  days,  and  the  Apostles  had  evidently  done  so. 
The  Jewish  Sabbath — in  this  year — followed  the  eighth 
day  of  the  feast,  and  the  caravans  never  left  Jerusalem  on 
a  Sabbath  day.  As  the  preparations  for  the  pilgrims' 
departure  required  time  and  labour,  it  is  not  difficult  to 
understand  why  we  still  find  the  Apostles  in  Jerusalem  on 
this  first  day  of  the  week,  eight  days  after  the  first  mani- 
festation of  the  Risen  Saviour  to  His  Church. 

What  a  week  of  mingled  emotions  and  experiences  that 
had  been  !  Jesus  had  disappeared  from  their  sight  after  / 
having  granted  them  the  precious  gift  of  peace, and  insti-/ 
tuted  the  Sacrament  of  Penance.  Their  souls  were  in- 
undated with  joy,  but  there  was,  nevertheless,  one  shadow 
still  hovering  over  them — Thomas,  their  companion  and 
brother,  had  not  seen  the  Lord  and,  plunged  in  grief, 
obstinately  refused  to  accept  their  united  testimony.    We 

206 


The  Apparition  to  St.  Thomas 

can  imagine  how  promptly  they  sought  him  out,  how  eagerly 
they  exclaimed  :  "  The  Lord  is  risen  indeed."  One  and 
all  gave  their  clear  testimony ;  there  was  no  discrepancy 
which  might  have  furnished  an  excuse  for  doubt.  They 
described  how  they  had  seen,  heard,  and  touched  their 
Lord.     No  detail  of  that  memorable  visit  was  omitted. 

How  did  Thomas  receive  their  testimony  and  entreaties  ? 
With  increduhty  ;  taking  up  the  details  given  by  them  he 
declared  emphatically  that,  unless  the  assurances  given  to 
them,  were  granted  to  him  he  would  not  believe :  "  Except 
I  shall  see  in  His  hands  the  print  of  the  nails,  and  put  my 
finger  into  the  place  of  the  nails,  and  put  my  hand  into  His 
side,  I  will  not  beUeve." 

Poor  Thomas  laid  down  his  conditions  very  explicitly  ; 
he  seemed  to  have  resented  our  Lord's  having  manifested 
Himself  to  the  Apostles  during  his  absence.  He  refused 
their  verbal  testimony  and  asked  for  tangible,  visible 
proofs.  His  dejection  must  have  been  profound  during 
that  long  week.  The  more  the  ten  spoke  of  their  joy  and 
manifested  it  on  their  features,  the  sadder  Thomas  was. 
Their  happiness  and  calm  assurance  jarred  upon  him,  whose 
soul  was  so  out  of  harmony  with  theirs.  They  entreated 
him  to  3deld  ;  Peter  related  his  special  experience,  the 
beloved  Apostle  added  his  testimony,  and  doubtless  the 
blessed  Mother  of  Jesus  spoke  with  Thomas,  but  still  he 
held  out — ^the  more  he  was  urged  to  yield,  the  more  obstin- 
ately he  refused.  "  I  will  not  beUeve."  That  was  his 
final  resolution. 

Matters  seem  to  have  come  to  a  deadlock — yes,  seemed, 
but  they  never  are  when  Jesus  is  one  of  those  interested. 
He  was  pitifully  watching  His  wandering  sheep,  and  timing 
His  manifestation  to  the  needs  of  the  case.  Thomas  was 
incredulous  and  he  must  suffer  for  his  obstinacy — at  least 
for  a  time.  The  Master  would  not  give  in  at  once  to  the 
presumption  of  His  Apostle.  Therefore  Thomas  was  left 
to  himself  for  a  whole  week,  though  during  these  days  we 
may  be  sure  the  others  prayed  for  him  and  renewed  their 
persuasions. 

207 


From  the  Sepulchre  to  the  Throne 

How  consoling  it  is  to  see  the  faults  of  the  Apostles  so 
frankly  related.  Because  they  were  the  princes  of  the 
Church,  the  Evangehsts  did  not  deem  it  necessary  to 
conceal  their  faults  and  failings.  They  are  represented  as 
men  having  the  frailties  of  the  children  of  Adam — Peter 
presumptuous,  James  and  John  fiery  and  ambitious, 
Thomas  incredulous,  all  the  Twelve  on  several  occasions 
guilty  of  jealousy,  murmuring,  and  disputing.  Grace  does 
not  fill  the  valleys,  lower  the  hills,  and  thus  level  all  the 
characters  of  men  to  one  monotonous  level.  Each  keeps 
his  own  individuality  which,  if  the  Christian  be  faithful, 
is  transformed  gradually  and  sanctified  by  the  action  of 
the  Holy  Ghost.  Therefore  we  must  take  patience  with 
ourselves,  and  adopt  only  those  practices  of  piety  and  good 
works  which  are  suited  to  our  particular  temperament  and 
character.  There  are  multiple  roads  of  holiness,  but  since 
all  converge  on  Heaven,  what  matters  it  which  one  God 
assigns  to  us  ?  Also  this  consideration  should  teach  us  not 
to  judge  others  from  our  standpoint ;  nor  to  lose  patience 
with  all  whose  views  do  not  coincide  with  ours.  The 
Catholic  Church,  the  Spouse  of  Christ,  is  remarkable  for 
the  diversity  of  her  children — no  two  saints  present  exactly 
the  same  characteristics.  "  All  the  glory  of  the  King's 
daughter  is  within  in  golden  borders,  clothed  round  about 
with  varieties."  ^  "  It  is  granted  to  her  that  she  should 
clothe  herself  with  fine  hnen,  glittering  and  white,  for  the 
fine  hnen  (garments)  are  the  justification  of  saints."  2 

The  eight  days  of  weary  suspense  passed  slowly,  during 
which  St.  Thomas  could  think  of  naught  else  than  his 
crucified  Lord.  He  thought  over  the  past  and  the  present, 
and  he  must  have  wondered  what  the  future  would  bring. 
The  octave  of  that  Easter  Day  came  at  last,  and  doubtless, 
in  consequence  of  the  entreaties  of  those  who  had  seen 
Jesus,  St.  Thomas  was  persuaded  to  remain  with  them  in 
that  hallowed  spot,  so  fraught  with  memories  of  the  Lord's 
last  hours — His  solemn  farewell,  the  institution  of  the  Holy 
Eucharist  and  of  the  Sacrament  of  Penance,  the  scene  of 

^  Ps.  xliv.  14.  '  Apoc.  xix.  8. 

208 


The  Apparition  to  St.  Thomas 

His  first  manifestation  to  the  disciples  collectively.  St. 
Thomas  was  still  incredulous  ;  he  kept  to  his  conditions  : 
"  Except  I  see  and  feel,  I  will  in  no  wise  beUeve."  We  do 
not  know  whether,  during  the  week,  Jesus  had  shown  Him- 
self again  to  the  ten  Apostles,  probably  the  apparition  to 
James  the  Less  was  granted  during  this  period.  With  all 
his  failings,  Thomas  would  not  break  with  his  brethren,  so 
**  after  eight  days  again  His  disciples  were  within  "  the 
sacred  walls  of  the  Cenacle,  and  this  time  "  Thomas  was 
with  them."  When  the  day  of  his  visitation  came,  Thomas 
was  at  his  post,  with  his  brethren.  It  is  ever  there  that 
God's  graces  come  to  the  faithful. 

Jesus  had  waited  for  them  to  assemble.  The  Good 
Shepherd  took  the  first  step  and  at  last  went  to  the  assist- 
ance of  His  incredulous  disciple.  Apparently,  only  the 
Eleven  were  gathered  together,  no  others  are  mentioned, 
and  as  usual  the  conversation  turned  on  the  one  subject 
of  their  thoughts — their  Lord  and  Master.  We  seem  to 
hear  St.  Thomas  repeating  his  firm  determination  and 
closing  his  statement  so  emphatically,  "  I  will  in  no  wise 
believe."  How  often  he  had  uttered  those  words  during 
the  eight  days  between  the  two  apparitions  of  Jesus  to 
His  Apostles.  But  he  has  said  them  for  the  last  time, 
for  suddenly,  as  it  happeend  on  Easter  Sunday  :  **  Jesus 
Cometh,  the  doors  being  shut,  and  stood  in  the  midst, 
and  said  :  Peace  be  unto  you."  How  glad  the  disciples 
were  when  they  again  saw  the  Lord.  Then  turning  to 
Thomas  Jesus  said  :  "  Put  in  thy  finger  hither  and  see  My 
hands  ;  and  bring  hither  thy  hand  and  put  it  into  My  side ; 
and  be  not  faithless  but  believing."  How  Jesus  reveals 
His  knowledge  of  the  inmost  soul ;  He  enumerates  each 
condition  laid  down  by  Thomas  and  offers  to  comply  with 
them.  What  condescension  on  His  part,  and  what  a  humili- 
ation for  Thomas  !  Yet,  as  the  fault  had  been  committed 
in  presence  of  all,  the  reparation  was  also  to  be  made 
publicly. 

In  thus  condescending  to  St.  Thomas*  weakness,  Jesus 
showed  His  infinite  loving-kindness.     He  gave  His  erring 

209  O 


From  the  Sepulchre  to  the  Throne 

Apostle  the  assurance  that  He  knew  and  understood  his 
special  difficulties — as  He  knows  and  understands  ours, 
for  has  He  not  fashioned  us  ?  And  while  the  Risen  Saviour 
brings  Thomas  back  to  the  right  path  He  confirms  the  faith 
of  the  other  Apostles  and  increases  their  joy.  Jesus  did 
not  reproach  Thomas  as  He  had  rebuked  the  "  evil  and 
adulterous  generation"  that  asked  for  some  sign  of  His 
Power. 

The  moment  St.  Thomas  was  permitted  to  see  the  Risen 
Body  of  our  Lord,  the  scales  fell  from  his  eyes ;  instantly 
and  spontaneously,  with  true  faith,  he  made  his  loving  act 
of  adoration — his  magnificent  confession  of  faith  in  his 
Lord's  Divinity  :  "  My  Lord  and  my  God  !  "  The  terse- 
ness of  the  words  reveals  the  Apostle's  deep  emotion. 
Words  are  few  in  proportion  as  feelings  are  deep.  Thomas, 
the  last  to  accept  the  fact  of  the  real  Resurrection  of  Jesus, 
surpassed  his  fellows  in  the  fulness  of  his  confession.  "  My 
Lord  and  My  God  !  "  His  Lord  and  Master,  whom  the 
sorrowing  disciple  had  seen  crucified,  whom  he  had  mourned, 
was  indeed  alive  again,  and  this  proved  Him  to  be  the 
Conqueror  of  Death  and  therefore  true  God.  The  convic- 
tion of  the  reality  of  the  Resurrection  and  the  certainty  of 
Jesus'  Divinity  came  to  Thomas  with  overwhelming  force. 
The  more  incredulous  he  had  been  previously,  the  more 
firmly  he  believed  when  the  Risen  Saviour  manifested 
Himself  and  laid  bare  the  incredulity  and  obstinacy  of  His 
erring  Apostle. 

"  Thomas  saw  and  touched  the  Man,  and  confessed 
the  God  whom  he  neither  saw  nor  touched.  By  means  of 
the  one,  he  believed  the  other  undoubtingly."  ^  It  seems 
probable  that  Thomas  really  did  handle  our  Lord's  hands 
and  feet,  though  he  may  have  believed,  before  so  doing, 
that  Jesus  really  stood  before  him  alive.  The  other 
Apostles  had  touched  Christ  in  response  to  the  Master's 
invitation  ;  Thomas  had  insisted  on  doing  the  same  as  a 
condition  of  his  accepting  the  Resurrection,  and  Jesus 
distinctly  bade  him  touch  the  marks  of  the  sacred  Wounds. 
1  St.  Aug.,  Tr.  cxxi. 
210 


The  Apparition  to  St.  Thomas 

Therefore  St.  Thomas  in  later  years  could  have  also  borne 
his  testimony,  like  St.  John,  to  the  Word  of  Life,  whom 
he  had  both  "  looked  upon  "  and  "  handled."  St.  Gregory 
the  Great  writes  thus  on  this  subject :  "  Our  Lord  gave 
His  flesh  to  be  touched  ;  that  flesh  which  He  had  intro- 
duced through  shut  doors.  Herein  two  wonderful  and 
contradictory  things  appear  (according  to  human  reason), 
namely  that  after  the  Resurrection  He  had  a  Body  incor- 
ruptible and  yet  palpable.  For  that  which  is  palpable 
must  be  corruptible,  and  that  which  is  incorruptible  must 
be  impalpable.  But  He  showed  himself  incorruptible  and 
palpable,  to  prove  that  His  Body,  after  His  Resurrection, 
was  the  same  in  nature  as  before  but  different  in  glory." 

Thus  the  Wounds  of  Jesus,  now  glorified,  wrought  the 
healing  of  Thomas'  soul.  Not  only  did  the  Apostle  accept 
the  truth  of  the  Resurrection  but,  aided  by  the  grace  of 
God,  he  instantly  deduced  the  logical  conclusion — His 
Risen  Lord  must  be  his  God.  What  intense  supernatural 
joy  filled  the  soul  of  Thomas  when  he  accepted  the  testi- 
mony of  Jesus  and  that  of  his  own  senses.  "  My  Lord  and 
my  God  !  "  How  often  he  repeated  it,  and  each  time  the 
wondrous  scene  must  have  flashed  before  him.  On  the 
burning  plains  of  India  where  later  he  evangelised,  far 
from  his  former  companions,  surely  the  thought  of  the 
loving  condescension  of  Jesus  and  his  own  vivid  realisation 
of  our  Lord's  identity  consoled  and  strengthened  him  in  the 
midst  of  his  arduous  labours  for  his  Master  !  /^ 

"  My  Lord  and  my  God."  How  many  thousands  of  the 
disciples  of  Jesus  have  caught  up  St.  Thomas'  confession. 
Though  we  may  have  been  baptized  as  Catholics  in  infancy 
and  always  been  nourished  on  the  articles  of  faith,  yet 
there  are  few  who  cannot  recall  some  moment  in  their  lives 
when  a  sudden  deeper  reaUsation  of  the  Humanity  and 
Divinity  of  our  Lord  has  been  vouchsafed.  It  came  to  us 
during  Holy  Mass,  during  our  thanksgiving  after  Com- 
munion, while  we  were  praying  before  the  Blessed  Sacra- 
ment or  during  the  Procession  of  a  Eucharistic  Congress. 
We  remember  the  moment  so  well  when,  with  a  deeper 

211 


From  the  Sepulchre  to  the  Throne 

conviction  of  the  truth,  we  exclaimed  :  "  My  Lord  and  my 
God  I  "  How  many  thousands  make  use  of  this  ejaculatory 
prayer  at  the  moment  of  the  consecration  of  the  species, 
or  when  they  make  their  genuflection  to  the  Divine  Host 
of  our  tabernacles  ! — ejaculation  to  which  an  indulgence 
is  attached.  Those  whose  early  education  has  been  re- 
ceived outside  the  One  Fold  and  who,  in  riper  years,  have 
entered  the  Church,  know,  too,  that  God  has  frequently 
spoken  to  their  souls  when  they  have  knelt  before  the 
Altar  in  some  Catholic  church.  The  Blessed  Sacrament 
has  so  often  proved  to  be  the  star  that  guides  souls  to 
the  Church,  where  they  find  both  **  the  Child  and  His 
Mother,"  Mary. 

"  My  Lord  and  my  God.''  Where  shall  we  find  a  more 
comprehensive  prayer,  so  much  expressed  in  five  short 
words  ?  Jesus  is  my  Lord  and  Master.  He  has  taken  a 
real  human  Body.  He  knows  what  it  is  to  suffer.  He  has 
known  what  it  was  to  be  homeless,  hungry,  thirsty,  and 
weary.  He  endured  the  most  excruciating  torments  in 
His  Sacred  Body.  He  mourned  for  those  who  died.  He  was 
treated  with  insults  and  injuries.  In  every  pang  that 
rends  the  soul  He  had  His  share.  He  experienced  spiritual 
desolation  and  also  bitter  disappointments  at  the  hands 
of  His  own.  Yes,  He  has  endured  all  this  and  more,  there- 
fore He  can  sympathise  with  me  when  I  grow  weary,  when 
I  faint  by  the  way,  when  all  earthly  resources  seem  to  fail 
me.  Then,  more  than  ever.  He  is  "  my  Lord,"  my  very 
own,  as  though  He  had  no  other  soul  besides  mine  to  succour 
and  defend.  My  Lord  !  the  Friend  that  cleaveth  closer 
than  a  brother  !  My  Lord,  who  will  accompany  me  through 
the  Valley  of  the  Shadow  of  death. 

"  My  God  /"  He  who  created  me,  who  ever  preserves 
me.  How  the  saints  realised  this  love  of  God  for  each 
personally !  David — the  man  after  God's  own  heart — 
frequently  rejoices  in  this  special  love  of  God  for  his  soul : 
"  Thou,  O  Lord,  art  my  Protector,  my  Glory,  the  lifter  up  of 
my  head."  ^  "  Thou,  O  Lord,  art  my  hope."  2  "  I  will  fear 
*  Ps.  iii.  3.  a  Ibid.,  xc.  8. 

212 


The  Apparition  to  St.  Thomas 

no  evils,  for  Thou  art  with  me."  ^  I  am  a  beggar  and  poor : 
the  Lord  is  careful  of  me.  The  Apostle  of  the  Gentiles  had 
a  deep  reahsation  of  the  special  love  of  Jesus  for  him.  He 
writes  :  "I  Uve  in  the  faith  of  the  Son  of  God,  who  loved 
me  and  delivered  Himself  for  me."  ^  This  truth  has  ever 
been  the  anchor  and  consolation  of  all  the  saints,  therefore 
let  us  cultivate  this  conviction,  this  consohng  faith  and  hope 
in  God's  infinite  love.  We,  though  spiritually  poor  and 
beggars,  are  nevertheless  destined  to  be  His  "  priceless 
possessions  "  hereafter,  and  here  below  we  are  the  sheep  of 
His  flock ;  it  is  not  His  will  that  one  should  perish.  In 
governing  the  world  and  co-ordinating  all  human  events, 
God  has  in  view  the  higher  good  of  each  of  His  children. 
In  spite  of  our  rebellious  feelings  when  trials  overtake  us, 
we  can  make  an  act  of  faith  in  this  article  of  our  faith  ;  we 
can  still  look  up  to  Him  who  made  us  and  to  our  Divine 
Redeemer  and  make  our  act  of  resignation,  sa5dng  with  all 
the  energy  of  our  will :  "  My  Lord  and  my  God  /  " 

"  My  Lord  and  my  God  /  "  We  love  to  contemplate 
this  manifestation  of  Jesus  to  His  unbeheving  Apostle.  It 
brings  so  prominently  forward  the  personal  love  of  Jesus 
for  this  one  rebeUious  soul.  As  we  think  of  the  Eleven 
looking  with  reverence  at  their  Risen  Saviour — Thomas 
kneeling  at  the  feet  of  Jesus,  who  stretches  out  His  sacred 
hands  that  the  Apostle  may  see  and  touch  them,  our 
thoughts  leap  forward  to  that  day  when  '*  He  cometh  with 
the  clouds  and  every  eye  shall  see  Him."/  Blessed  indeed 
will  those  be  who  can  then  lift  up  their  heads — knowing 
that  their  redemption  draws  near — and  say  :  **  My  Lord 
and  My  God  /  " 

Did  our  Lord  congratulate  St.  Thomas  as  He  once  did 
St.  Peter,  when  the  latter  confessed  his  Master  to  be  "  the 
Christ,  the  Son  of  the  Living  God  "  ?  Did  Jesus  call  St. 
Thomas  blessed  because  flesh  and  blood  together  with  pre- 
venting grace  had  revealed  this  truth  unto  him  ?  No. 
Jesus,  having  shown  His  love  by  granting  the  proofs  for 
which  St.  Thomas  had  asked,  proceeded  to  rebuke  him 

1  Ibid.,  XX.  4.  2  Qai  a^  20.  '  Apoc.  i.  7. 

213 


From  the  Sepulchre  to  the  Throne 

gently  for  his  incredulity  :  "  Jesus  saith  to  him  :  Because 
thou  hast  seen  Me,  Thomas,  thou  hast  believed  :  blessed 
are  they  that  have  not  seen  and  have  believed."  Notice 
that  Jesus  utters  no  words  of  direct  reproof  ;  He  contrasts 
the  blessedness  of  those  who  believe  without  asking  for 
the  corroboration  of  sight  and  touch,  with  the  Apostle's 
incredulity.  Thomas  might  have  obtained  this  blessing  by 
the  acceptation  of  his  fellow  Apostles'  testimony.  It  is  to 
our  advantage  that  he  did  not,  for  his  incredulity  was  the 
occasion  which  called  forth  this  beatitude — the  last  of  the 
latest-written  Gospel — which  every  faithful  child  of  the 
Church  can  take  home  to  himself.  This  beatitude  is  for 
those  of  whom  Jesus  spoke  when,  in  His  prayer  for  His 
disciples,  He  said :  "  Not  only  for  them  do  I  pray,  but 
for  them  also  who,  through  their  word,  shall  beheve 
in  Me."  i 

It  is  the  law  of  the  Kingdom  of  Heaven,  of  the  Church 
militant,  that  "  the  children  of  the  kingdom "  should 
"  walk  by  faith  and  not  by  sight,"  ^  and  "  Faith  is  the  sub- 
stance of  things  to  be  hoped  for,  the  evidence  of  things  that 
appear  not."  It  was  "expedient"  for  the  Church  that 
Christ,  her  Head,  should  return  to  the  Father.  Already, 
some  thirty  days  later,  when  St,  Peter  preached  his  first 
sermon  on  the  day  of  Pentecost,  there  were  "  three  thou- 
sand souls  "  who  inherited  this  blessing  promised  to  those 
who  believed  on  the  testimony  of  the  Apostles.  A  few 
days  after  the  number  of  those  **that  received  the  word" 
had  risen  to  five  thousand,  so  that  the  Sanhedrin  accused 
the  Apostles  of  having  "  filled "  Jerusalem  with  their 
doctrine.  Persecution  forced  the  first  Christians  to  leave 
Palestine,  and  within  twenty-five  years  after  the  Resur- 
rection of  Jesus  there  were  Christian  churches  in  Asia 
Minor — at  Antioch,  Ephesus,  Galatia,  and  Ephesus — and 
also  in  Greece  and  Rome.  The  Apostles'  testimony  was 
received  by  all,  and  through  the  voice  of  the  teaching 
Church  it  has  come  down  to  us.  All  the  children  of  the 
Church  are  blessed  because,  like  our  Immaculate  Mother, 

'  St.  John  xvii.  20.  *  2  Cor.  v.  7.  ^  Heb.  xi.  i. 

214 


The  Apparition  to  St.  Thomas 

they  have  believed  the  "  things  that  were  spoken  "  to  them 
by  the  Lord  through  His  accredited  ambassadors. 

All  the  Apostles  beheved  after  they  had  seen  Jesus  risen. 
John  alone  beheved  when  he  saw  that  the  sepulchre  was 
empty.  Therefore  this  beatitude  concerning  the  blessedness 
of  faith  was  pronounced  for  the  generations  to  come,  and 
when  Jesus  uttered  these  consohng  words,  He  knew  each 
and  all  who  would — until  the  end  of  time — accept  this 
blessing — He  promulgated  this  beatitude  for  me,  since  He 
is  my  Lord  and  my  God. 
^  Thoughts  against  the  dogmas  of  the  Church  may  arise 
in  our  minds,  but  the  most  effectual  remedy  is  the  simple 
profession  of  faith  in  all  the  Church  proposes  to  our  behef . 
**  Credo  "  is  an  invulnerable  shield  ;  "  Credo,''  not  because 
we  understand  but  because  God  has  revealed  these  precious 
truths  ;  "  Credo  "  because  we  can  go  to  none  other  for  the 
truth,  the  Son  of  God  alone  has  "  the  words  of  eternal  life  "  ; 
"  Credo  "  because  we  wish  to  inherit  the  beatitude  pro- 
mised to  those  who  beheve  though  they  have  not  seen. 
^  One  word  in  conclusion — Have  we  never  envied  those  who 
were  privileged  to  gaze  upon  the  blessed  features  of  Jesus, 
to  touch  Him,  to  hear  His  Divine  words  ?  Yet,  it  is  better 
otherwise,  since  God  has  so  ordained.  Thousands  saw 
Him  and  did  not  beheve  in  His  claims.  They  mocked  at 
the  Carpenter  of  Gahlee  and  questioned  His  right  to  teach 
men.  Should  we  have  acted  otherwise  ?  Perhaps  not, 
but  supposing  we  did  possess  Jesus  on  earth.  He  would 
only  be  in  one  place  and  only  a  favoured  few  could  enjoy 
His  continual  Presence,  whereas  we  possess  Him  all  our 
days  in  His  Church,  in  the  Blessed  Sacrament,  in  His 
spiritual  presence  within  the  temple  of  the  human  soul 
that  possesses  sanctif37ing  grace.  Is  He  not  nearer  to  us 
now  in  all  these  ways  than  if  He  still  trod  the  lanes  and 
fields  of  Galilee  ?  The  moment  for  sight  will  come  in  its 
time — ^for  some  it  may  be  even  now  at  the  door,  since  Death 
may  be  close  at  hand, — but  even  though  we  have  years  yet 
to  pass  upon  earth,  the  vision  will  come  in  God's  own  time. 
Meanwhile  we  will  strive  to  inherit  the  beatitude  of  faith, 

215 


From  the  Sepulchre  to  the  Throne 

to  gaze  on  things  unseen.  Since  *'  my  Lord  and  my  God  " 
is  with  me  at  all  times,  I  can  touch  and  see  Him  by  faith. 
"  I  can  do  all  things  in  Him,  who  strengtheneth  me." 


SUMMARY    FOR   MEDITATION 

First  Prelude. — Contemplate  St.  Thomas  kneeling  before 
our  Risen  Saviour  and  exclaiming,  "  My  Lord  and  my  God." 

Second  Prelude. — Ask  to  see  Jesus  by  faith,  that  you  may 
merit  the  blessing  He  gives  to  those  who  accept  the  testimony 
of  His  ambassadors. 

First  Point. — St.  Thomas'  presumption  in  laying  down 
conditions  for  God.  The  Apostle's  character,  the  incidents 
in  which  his  name  occurs  in  St.  John's  Gospel.  The  sad 
week  of  waiting  and  longing  for  an  assurance. 

Second  Point. — Jesus  appears  to  the  Eleven.  He  reveals 
to  St.  Thomas  that  He  knows  all  that  has  passed,  and  invites 
him  to  touch  the  sacred  stigmata. 

Third  Point. — Thomas  confessed  Christ  to  be  his  Lord 
and  his  God.  Jesus  praised  those  who  should  in  generations 
to  come  believe  without  seeing  visible  proofs.  Jesus  is  our 
Lord  and  God.  We  must  hold  fast  our  confession  of  faith  in 
Him. 

Colloquy. — Adore  our  Risen  Saviour.  Pray  for  a  firm, 
invincible  faith,  such  as  will  overcome  the  world.  Make  an 
act  of  contrition  for  past  diffidence  or  wilful  doubts.  Beg 
Jesus  to  seek  you  when  you  wander,  as  He  sought  His  Apostle. 
Ask  for  grace  to  lean  with  all  your  weight  upon  your  Lord 
and  God,  to  trust  Him  to  the  end. 


2l6 


XVIII 

JESUS  APPEARS  TO  THE  SEVEN  DISCIPLES 
AT  THE  SEA  OF   TIBERIAS 

THE  apparition  of  Jesus  to  the  Eleven  had  come  to 
an  end.  Once  more  the  Master  had  "  vanished  out 
of  their  sight,"  leaving  them  full  of  peace,  faith,  love, 
and  hope.  St.  Thomas  was  no  longer  "  faithless  but  be- 
lieving "  ;  thus  the  union  between  the  Eleven  was  once 
again  complete.  The  Paschal  season  was  now  over,  and 
throughout  that  first  day  of  the  week,  on  which  Jesus 
showed  Himself  to  the  Apostles,  busy  scenes  were  being 
enacted  in  the  Valley  of  Cedron.  The  pilgrims'  tents  had 
to  be  folded  up.  Some  were  busy  loading  the  camels,  all 
were  preparing  to  depart ;  crowds  of  Jerusalem  Jews  went 
out  of  the  Holy  City  to  take  leave  of  friends  and  relatives, 
for  the  caravan  set  off  at  the  break  of  dawn,  and  all  had  to 
be  prepared  over  night.  We  may  presume  that  our  Lord's 
disciples  returned  with  the  GaUlean  caravan.  It  was  safer 
and  pleasanter  than  travelling  in  small  companies ;  moreover, 
at  the  various  halting-places  special  arrangements  were 
made  for  supplying  the  pilgrims'  needs,  hence  food  and 
shelter  for  man  and  beast  were  more  easily  procured. 

At  the  first  streak  of  dawn  on  the  day  of  departure  all 
the  Galilean  pilgrims  assembled  in  the  Valleys  of  Josaphat 
and  Cedron.  The  caravan  leader  gave  orders  for  all  to  fall 
into  rank  ;  the  camels  and  asses  were  brought  up  with  their 
packs ;  men  and  women  separated  into  two  companies — 
the  children  travelling  with  the  latter.  When  all  was 
ready  the  leader,  on  horseback,  took  up  his  place  at  the 
head  of  the  long  file,  and  amidst  the  acclamations  of  those 

217 


From  the  Sepulchre  to  the  Throne 

who  had  come  to  see  their  friends  off,  and  of  the  pilgrims 
themselves,  the  caravan  started  on  the  homeward  journey. 

The  route  lay  over  the  broad  road  which  wound  up  and 
around  the  southern  shoulder  of  Mount  Ohvet,  past  Beth- 
phage  and  Bethania.  As  the  pilgrims  reached  the  spot 
where  the  road  turned,  they  took  their  last  look  at  the 
Temple  of  God  and  the  Holy  City.  A  little  farther  on  the 
caravan  halted  at  a  fountain — known  now  as  "  The  Apostles' 
Spring  " — to  procure  water,  for  the  wilderness  lay  before 
them  and  they  had  some  miles  to  travel  before  finding 
another  fountain.  "  The  road  from  Bethania  to  the  Jordan 
Plain  winds  for  three  hours  down  valleys,  raking  the  sides 
of  countless  round-topped  hills  crowded  one  behind  another 
— the  wilderness  of  Judea.  A  true  wilderness  it  is — but 
here  no  desert — with  the  sides  of  the  mountain  ranges  clad 
with  shrubs  none  bigger  than  a  thyme  or  sage  bush  ;  brown 
and  bare  in  spring  on  all  the  southern  faces,  but  with  a 
slight  carpeting  of  green  wherever  the  sun's  rays  have  not 
evaporated  all  moisture."  ^ 

The  pilgrims  halted  at  Jericho,  crossed  the  fords  of 
Jordan,  and  then  followed  the  left  bank  of  the  river  as  far 
as  a  spot  a  few  miles  south  of  the  Sea  of  Galilee.  Here  the 
caravan  practically  broke  up  as  far  as  the  Galileans  were 
concerned,  and  the  various  companies  dispersed  to  their 
respective  homes.  The  rest  divided  into  two  sections,  one 
taking  the  Roman  road  to  Acco,  the  seaport,  the  other 
heading  due  north-west  to  Damascus. 

As  this  caravan  journeyed  from  Jerusalem  to  Galilee, 
what  unwonted  emotions  filled  the  souls  of  our  dear  Lord's 
Apostles  and  disciples.  We  like  to  think  of  the  two  bands 
— the  ministering  women  and  the  Virgin  mother  ;  the 
Apostles  and  other  male  disciples  of  Jesus.  How  much 
they  had  to  speak  about,  how  much  more  to  think  of  and 
ponder  over  !  Such  stupendous  events  had  taken  place 
since  Jesus  trod  those  roads  with  them  as  He  came  up  to 
Jerusalem  to  celebrate  the  Pasch.  Jesus  had  been  "  Cruci- 
fied, dead,  and  buried,  and  the  third  day  He  rose  again." 

1  Pathways  in  Palestine,  series  ii.,  by  H.  B.  Tristram. 
2l8 


Jesus  appears  to  the   Seven  Disciples 

They  had  seen  Him  aUve  again  ;  some  once,  a  few  oftener  ; 
and  they  were  looking  forward  to  seeing  Him  again.  Had 
He  not  sent  His  angels  to  the  disciples  to  tell  them  that  He 
would  go  before  them  into  Galilee,  that  there  they  should 
see  Him,  as  indeed  He  had  told  them  during  His  hfetime  ? 
On  the  road  to  Gethsemani  Jesus  had  said  to  His  Apostles  : 
**  After  I  shall  be  risen  again  I  will  go  before  you  into 
Gahlee."  ^  So  this  blessed  company  of  Jesus'  disciples 
went  on  their  journey  speaking  of  their  Master,  thinking 
of  Him,  trusting  their  future  to  His  loving  care  and  guiding 
hand,  their  hearts  burning  within  them  with  love  for  Him. 

Having  reached  Galilee,  some  of  the  Apostles  at  least 
remained  together,  and,  as  they  expected  the  visit  of  their 
Lord,  they  probably  dwelt  under  the  same  roof,  or  at  least 
in  the  same  town  or  village.  Since  Peter,  Andrew,  James, 
and  John  were  natives  of  Bethsaida — and  we  find  these 
three  mentioned  in  the  exquisite  narrative  of  the  appari- 
tion of  our  Lord  to  the  disciples  on  the  shores  of  the  Lake 
of  Tiberias — we  are  justified  in  concluding  that  the  Apostles 
again  dwelt  on  the  north-western  side  of  the  lake  during 
their  stay  in  Gahlee.  Here  lay  Bethsaida  and  Capharnaum, 
both  situated  on  the  beautiful  Plain  of  Gennesareth.  All 
the  lake  district  was  so  famihar  to  these  Apostles.  It  was 
in  Capharnaum  that  Jesus  had  worked  some  of  His  greatest 
miracles — such  as  would  have  converted  Sodom  had  they 
been  wrought  there. 

What  were  the  Apostles  doing  during  the  great  forty 
days  which  intervened  between  Christ's  Resurrection  and 
His  Ascension  ?  They  were  receiving  His  instructions  con- 
cerning the  propagation  of  the  Gospel,  their  Master  "  appear- 
ing to  them,  and  speaking  of  the  kingdom  of  God."  ^  These 
days  were  a  wonderful  time  of  rest  and  preparation  for  their 
great  work.  Yet  Jesus  was  not  always  with  them,  nor  does 
He  appear  to  have  remained  long  when  He  deigned  to 
manifest  Himself.  But  one  word  from  Jesus  brings  with 
it  illuminating  power  and  instantaneously  reveals  the 
mightiest  truths.  He  speaks  and  the  eyes  of  the  soul  are 
1  St.  Matt.  xxvi.  32.  2  Acts  i.  3. 

219 


From  the  Sepulchre  to  the  Throne 

opened — whereas  it  was  blind,  now  it  sees.  As  Father 
Coleridge  remarks  :  "  It  is  well  to  bear  in  mind  that  the 
work  Jesus  had  to  do  was  marked  by  immense  swiftness, 
and  the  Apostles  must  have  had  a  wonderful  gift  of  co- 
operating with  the  illumination  and  the  elevation  of  heart 
and  mind  vouchsafed  to  them  so  largely."^ 

These  instructions  were  given  in  different  forms — as 
discourses  and  as  deeds,  which  had  a  symboUc  meaning. 
Again,  as  far  as  we  know,  our  Lord  generally  came  unex- 
pectedly to  His  Apostles,  so  that  during  this  period  we  find 
them  now  in  their  Master's  company  drinking  in  sacred 
truths,  now  occupied  in  the  simple  duties  of  daily  life.  The 
last  chapter  of  St.  John's  Gospel — that  section  which  has 
been  termed  the  epilogue — illustrates  this  assertion  and 
shows  how  devotions  are  interwoven  with  active  work,  as 
indeed  it  should  ever  be  in  the  life  of  the  true  Christian. 

The  Apostles  were  in  Galilee,  there  they  were  safer  than 
in  Jerusalem,  there  they  could  prepare  themselves  for  their 
great  work,  and  for  all  of  the  Apostles  it  was  their  last 
prolonged  stay  in  their  respective  homes  or  with  their 
friends.  But,  for  the  time,  their  ordinary  occupation  had 
been  taken  from  them,  they  were  not  preaching  the  Gospel, 
and  therefore  could  not  live  on  the  alms  of  their  hearers. 
They  had  to  provide  for  their  daily  needs  ;  for  Jesus  did  not 
will  to  free  them  from  poverty  nor  its  attendant — lowly 
toil.  The  future  princes  of  the  Church,  the  ambassadors 
of  the  King  of  Heaven,  worked  to  supply  their  daily  food. 
What  more  natural  than  that  Peter,  Andrew,  James  and 
John,  and  also  Philip,  who  were  fishermen,  should  return 
to  their  old  caUing  ?  It  would  supply  their  needs,  for  the 
fish  caught  in  the  lake  always  found  ready  purchasers. 
Moreover,  fish  was  one  of  the  chief  articles  of  food  in  Pales- 
tine. Therefore  we  read  that  seven  disciples  of  Jesus  went 
fishing  in  the  Lake  of  Galilee.  St.  John  alone  describes 
this  incident :  he  tells  us  that  Jesus  appeared  "  to  the 
disciples  at  the  Sea  of  Tiberias  "  after  He  had  shown  Him- 
self twice  already  to  the  disciples  assembled  together  in 
1  Passage  of  our  Lord  to  the  Father,  H.  T.  Coleridge,  S.J. 
220 


Jesus  appears  to  the  Seven  Disciples 

Jerusalem.  This  apparition,  like  that  vouchsafed  to  the 
holy  women,  was  in  the  open  air—"  at  the  Sea  of  Tiberias. 
Let  us  fix  our  thoughts  for  a  moment  on  the  scenery  of 
the  Galilean  lake — a  district  of  surpassing  beauty.  We  will 
take  up  our  stand  on  the  shores  of  the  Plain  of  Genne- 
sareth  and  look  around.  The  sun  is  just  breaking  through 
the  rifts  in  the  mists  behind  the  chain  of  mountains  which 
border  the  eastern  side  of  the  lake.  The  Hebrews  used  to 
call  this  lake  the  Sea  of  Chinnereth  (i.e.  of  the  harp),  on 
account  of  its  shape.  An  eminent  geographer  and  writer 
thus  describes  this  inland  sheet  of  water  : 

**  The  Sea  of  Gahlee  is  shaped  like  a  pear,  with  a  width 
at  its  broadest  parts  of  six  and  three-quarter  miles  and  a 
length  of  twelve  and  a  quarter  ;  that  is,  about  the  length 
of  our  own  Windermere,  but  considerably  broader,  though 
in  the  clear  air  of  Palestine  it  looks  somewhat  smaller.  .  .  . 
Nothing  can  exceed  the  bright  clearness  of  the  water,  which 
it  is  dehghtful  to  watch  as  it  runs  in  small  waves  over  the 
shingle.  ...  On  the  western  side  there  is  a  strip  of  green 
along  the  south  shore  from  Tiberias.  .  .  .  Beyond  this  the 
hills  for  three  miles,  almost  to  the  point  where  the  Jordan 
leaves  the  lake,  approach  to  the  water's  edge.  Then  comes 
the  well-known  recess  of  the  Plain  of  Gennesaret,  about 
three  miles  long  and  about  a  mile  broad  at  its  widest  part. 
Four  miles  above  this — almost  to  the  entrance  of  the  Jordan 
into  the  lake — the  hills  again  reach  the  water's  edge."  ^ 

Look  well  at  the  shore  which  borders  the  Plain  of 
Gennesareth.  A  silvery  beach  of  shingle  composed  of 
myriads  of  crushed  fresh-water  shells  forms  the  shore. 
Oleanders  grow  close  to  the  water's  edge  ;  behind  stretches 
the  plain  with  its  wealth  of  wild  flowers  of  the  most  bril- 
liant colours.  In  this  spring  morning  they  are  heavy  with 
dew.  The  mists  rise  gradually  over  the  eastern  side  and 
we  see  the  miniature  plain  where  the  Jordan  enters  the 
lake.  It  extends  for  about  six  miles  along  the  eastern 
coast.     Hills  skirt  the  whole  lake,  but  the  coast-line  is 

1  The  Holy  Land  and  the  Bible,  vol.  ii.  ch.  xliv.,  by  Cunningham 
Geikie. 

221 


From  the  Sepulchre  to  the  Throne 

wider  on  the  east  than  on  the  west.  Along  the  lower  part 
of  the  former  towers  the  table-land  of  Bashan,  which  rises 
sheer  2000  feet  above  the  lake  that  Hes  655  feet  below  the 
level  of  the  Mediterranean. 

Owing  to  this  great  depth  and  the  surrounding  hills, 
the  vegetation  and  climate  are  almost  tropical.  The 
towns  lie  on  the  western  side  of  the  lake.  From  the 
plain,  some  five  miles  below,  Tiberias  rose  in  all  its  splen- 
dour, numerous  villages  nestled  here  and  there,  chiefly 
occupied  by  the  fishermen  who  plied  their  boats  on  the 
lake.  What  hallowed  memories  those  towns,  villages,  and 
shores  recalled.  Each  spot  had  been  sanctified  by  His 
Presence,  His  sacred  feet  had  trodden  those  fields,  towns, 
and  villages.  He  had  walked  upon  the  waters,  and 
many  a  time  crossed  the  lake  in  a  fisherman's  boat.  There, 
too,  He  had  stilled  the  tempest  and  called  His  first  four 
disciples  to  become  "  fishers  of  men." 

Now  that  we  have  perhaps  some  faint  idea  of  the  beauty 
of  the  surroundings,  of  the  setting  of  the  precious  jewel,  we 
will  consider  some  facts  of  the  jewel  itself,  and  see  that, 
whichever  surface  we  look  at,  a  divine  light — coming  down 
from  the  Father  of  Lights — is  reflected  for  our  spiritual 
enlightenment. 

"  After  this,  Jesus  showed  Himself  again  to  the  disciples 
at  the  Sea  of  Tiberias,  and  He  showed  Himself  after  this 
manner.  There  were  together  Simon  Peter,  and  Thomas, 
who  is  called  Didymus,  and  Nathanael,  who  was  of  Cana 
of  Galilee,  and  the  sons  of  Zebedee,  and  two  others  of  His 
disciples.  Simon  Peter  saith  to  them  :  "  I  go  a  fishing. 
They  say  to  him  :  We  also  come  with  thee.  And  they 
went  forth  and  entered  into  the  ship  :  and  that  night  they 
caught  nothing.  But  when  morning  was  come  Jesus  stood 
on  the  shore,  yet  the  disciples  knew  not  that  it  was  Jesus. 
Jesus  therefore  said  to  them  :  Children,  have  you  any  meat  ? 
They  answer  Him  :  No.  He  saith  to  them  :  Cast  the  net 
on  the  right  side  of  the  ship,  and  you  shall  find.  They  cast 
therefore,  and  now  they  were  not  able  to  draw  it  for  the 
multitude  of  fishes.     That  disciple  therefore  whom  Jesus 

222 


Jesus  appears  to  the  Seven  Disciples 

loved  said  to  Peter  :  It  is  the  Lord.  Simon  Peter,  when 
he  heard  that  it  was  the  Lord,  girt  his  coat  about  him  (for 
he  was  naked)  and  cast  himself  into  the  sea.  But  the  other 
disciples  came  in  the  ship  (for  they  were  not  far  from  the 
land,  but  as  it  were  two  hundred  cubits)  dragging  the  net 
with  fishes.  As  soon  as  they  came  to  land,  they  saw  hot 
coals  l5^ng  and  a  fish  laid  thereon,  and  bread.  Jesus  saith 
to  them  :  Bring  hither  of  the  fishes  which  you  have  now 
caught.  Simon  Peter  went  up  and  drew  the  net  to  land 
full  of  great  fishes,  one  hundred  and  fifty-three.  And  al- 
though there  were  so  many  the  net  was  not  broken.  Jesus 
saith  to  them  :  Come  and  dine.  And  none  of  them  who 
were  at  meat  durst  ask  Him  :  Who  art  Thou  ?  knowing 
that  it  was  the  Lord.  And  Jesus  cometh  and  taketh  bread 
and  giveth  them,  and  fish  in  like  manner.  This  is  now  the 
third  time  that  Jesus  was  manifested  to  His  disciples  after 
He  was  risen  from  the  dead."  ^ 

The  scene  seems  to  pass  before  our  eyes  ;  we  have  the 
pen  picture  of  an  eye-witness.  We  see  the  lake  in  the  dim 
morning  Hght.  There  are  many  fishing  fleets  reflected  in 
those  blue  waters,  but  our  attention  is  concentrated  on 
one  boat — that  which  contains  seven  of  our  Master's  dis- 
ciples. They  have  hired  or  borrowed  that  ship,  having  given 
up  their  own  more  than  two  years  ago,  when  after  the 
first  miraculous  draught  of  fishes  "  having  brought  their 
ships  to  land,  leaving  all  things  they  followed  Him."  ^ 
Simon  Peter,  ever  foremost  in  action,  has  invited  them  to 
accompany  him.  "  I  go  a  fishing.*'  His  companions  at 
once  consented.  Many  a  time  they  have  fished  together 
on  that  lake  before  they  knew  Jesus,  when  some  of  them 
were  disciples  of  St.  John  the  Baptist.  At  least  five  out 
of  that  little  group  are  Apostles,  namely  Peter,  Thomas, 
James,  John  and  Nathanael,  who  is  generally  considered  to 
be  the  Apostle  Bartholomew.^    The  other  two  disciples  to 

1  St.  John  xxi.  1-14.  2  gt.  Luke  v.  11. 

*  The  chief  grounds  for  identifying  Nathanael  with  Bartholomew 
are  as  follows : 

I.  Bartholomew  is  a  patronymic  equivalent  to   "the  son  of 
223 


From  the  Sepulchre  to  the  Throne 

whom  St.  John  refers  may  have  been  St.  PhiHp  and  St. 
Andrew,  but  we  have  no  fixed  tradition  on  this  point. 
From  the  incident  which  follows — the  reparation  exacted 
of  St.  Peter  and  the  conferring  of  the  Primacy  upon  him, 
it  would  seem  as  though  only  Apostles  were  present. 

These  Galilean  fishermen  are  weary.  Through  the  long 
hours  of  the  night  they  have  sat  in  the  ship,  now  rowing, 
now  letting  her  drift,  always  on  the  look-out  for  a  shoal. 
Perhaps  they  spoke  of  that  night  when  Jesus  was  with 
them  in  "  the  hinder  part  of  the  ship  sleeping  upon  a  pillow," 
and  recalled  how  they  had  awoke  Him  and  He  arose  and 
stilled  the  tempest.  Surely  they  remember  how  when,  after 
having  "  laboured  all  the  night  and  taken  nothing,"  He 
had  bidden  them  launch  out  into  the  deep,  and  their  obedi- 
ence was  rewarded  by  the  miraculous  draught  of  fishes. 

The  hours  of  toil  passed  slowly ;  though  they  knew  it 
not,  Jesus  was  close  by  them  when  the  morning  was  just 
dawning  and  the  great  clouds  of  mist  were  rolling  away 
from  the  hill  tops — "  When  the  morning  was  come  Jesus 
stood  on  the  shore."  He  willed  to  reveal  Himself  rather  by 
His  deeds  than  by  His  voice  and  features.  St.  John  says 
Jesus  "  shewed,"  or  better  "  manifested,"  Himself  to  the 
seven  disciples.  He  uses  the  same  verb  as  when  he  speaks 
of  Jesus  manifesting  Himself  by  the  Incarnation.  St. 
John  Chrysostom  remarks  on  the  suitabiHty  of  the  word, 
since  a  glorious  body  cannot  be  seen  by  men,  because  it  is  a 
spiritual  body,  and  after  the  Resurrection  Jesus  was  not 
seen  of  men  unless  He  willed  to  reveal  His  Presence. 
Only  those  whose  eyes  He  deigned  to  open  could  gaze  upon 
Him  with  their  human  eyes,  precisely  in  the  same  way  that 
only  those  to  whom  He  grants  the  gift  of  faith  can  perceive 

Thalmai,"  and  he  who  bore  this  name  must  have  had  some  other. 
(Cf.  Simon  Bar-jonas.) 

2.  All  those  called  to  the  Apostleship  whom  St.  John  mentions 
in  the  opening  section  of  his  Gospel  were  friends  of  Nathanael,  and 
yet  the  latter  received  the  greatest  praise  from  our  Lord,  who 
called  him  "  an  Israelite  indeed,"  in  whom  there  was  no  guile. 

3.  St.  John  never  mentions  Bartholomew,  whereas  the  Synop- 
tists  omit  all  reference  to  Nathanael. 

224 


Jesus  appears  to  the  Seven  Disciples 

Him  in  the  Blessed  Sacrament,  and  believe  firmly  in  His 
veiled  Presence. 

Therefore  at  first,  because  the  Risen  Lord  so  willed  it, 
"  the  disciples  knew  not  that  it  was  Jesus."  They  dis- 
tinguished a  human  form,  and,  if  they  paid  any  attention 
to  the  fact,  probably  took  Jesus  for  a  fisherman  who  had 
come  down  to  the  shore  early  to  buy  fish  or  to  watch  his 
men  return  with  the  catch. 

"  Jesus  therefore  said  to  them  ;  "  He  spoke  first,  and  as 
they  were  but  one  hundred  yards  from  the  shore.  His  voice 
could  be  heard  quite  distinctly.  "  Children,  have  you  any 
meat  ?  "  Our  translation  of  the  Vulgate  does  not  quite 
give  the  true  sense  of  the  question,  which  might  better  be 
rendered,  "  Boys  (or  lads),  have  you  anything  to  eat  with 
your  bread  ?  "  and  as  fish  was  the  usual  food,  the  word  for 
"  relish  "  was  used  of  fish  in  general.  Still  "  the  disciples 
knew  not  that  it  was  Jesus.**  His  voice  had  not  betrayed 
Him.  Neither  had  the  question.  It  was  such  as  any 
friend  might  call  out,  as  he  descried  the  little  ship  and 
recognised  the  fishermen.  Therefore  the  disciples  answer 
briefly  "  No." 

Once  again  their  Master  spoke,  and  this  time  He  gave 
an  order  :  "  Cast  your  net  on  the  right  side  of  the  ship  and  you 
shall  find."  Even  now  they  did  not  recognise  Him.  Doubt- 
less they  took  the  kind  stranger  for  a  skilled  fisherman  who 
had  noticed  some  signs  of  a  coming  shoal  which  had  escaped 
their  notice.  The  Lake  of  Gahlee  abounds  in  fish  to  this 
day,  and  Canon  Tristram  writes  thus  concerning  its  pro- 
ductiveness :  *'  The  shoals  are  amazing.  On  a  bright, 
cloudless  day,  when  the  lake  is  absolutely  glassy,  one  may 
often  see  a  patch  of  water — an  acre  or  two  in  extent — 
stippled  as  if  by  myriads  of  raindrops,  as  though  an  isolated 
thunderstorm  were  descending  there,  and  this  agitated 
surface  keeps  moving  on.  One  looks  up — there  is  not  a 
cloud  in  the  sky.  As  we  come  nearer,  we  see  the  disturb- 
ance is  caused  by  a  shoal  of  thousands  of  fish  swimming 
slowly  on  the  surface,  so  packed  that  they  can  scarcely 
move,  and  their  back  fins  in  serried  array  above  the  water 

225  P 


From  the  Sepulchre  to  the  Throne 

give  the  appearance  of  raindrops."  ^  Knowing,  therefore, 
how  suddenly  the  shoals  approached,  the  disciples  prepared 
to  obey  the  friendly  stranger  who  bade  them  cast  their  net 
on  the  right  side  of  the  ship  and  promised  them  success. 

So  far  Jesus  was  present  and  unrecognised,  and  before  we 
go  on  to  meditate  on  the  second  stage  of  this  touching  in- 
cident— Jesus  present  and  recognised — let  us  take  home  to 
ourselves  some  of  the  many  lessons  which  it  teaches  us. 
The  Master  came  to  His  own  and  they  knew  Him  not.  It 
was  not  their  fault,  but  simply  His  hour  had  not  yet  come 
to  unseal  their  eyes.  Should  we  not  learn  to  wait  with 
patience  for  the  hour  appointed  by  our  Lord  to  reveal 
Himself  to  our  poor  souls  ?  It  is  permitted  to  long  for 
spiritual  consolation,  to  desire  to  know  the  will  of  God,  to 
wish  to  have  a  keen  spiritual  insight  into  the  truths  of  our 
faith,  to  long  for  the  manifestation  of  Jesus  at  the  hour  of 
death.  Still,  if  the  longed-for  hour  be  delayed,  we  must 
bend  submissively  to  His  will.  All  these  graces  will  come, 
for  "  all  things  have  their  season  and  in  their  time  all  things 
pass  under  heaven  ...  a  time  to  weep  and  a  time  to  laugh, 
...  a  time  to  embrace,  and  a  time  to  be  far  from  em- 
braces." 2  What  is  the  devout  Catholic's  life  but  one  long 
**  waiting  for  the  manifestation  of  our  Lord  Jesus  Christ  "  ?  ^ 

Again,  may  we  not  also  learn  that  so  often  Jesus  visits 
those  who  are  patiently  accompHshing  daily  duties,  plodding 
on  at  dull,  monotonous  tasks,  and  not  solely  when  the  faith- 
ful are  engaged  in  prayer  ?  After  His  Resurrection,  He 
appeared  to  the  holy  women  on  their  way  to  the  sepulchre, 
to  the  disciples  of  Emmaus  as  they  went  "  into  the  country," 
to  the  Apostles  when  they  were  "  at  table,"  and  when 
engaged  in  fishing  in  the  lake.  Each  time  He  came  unex- 
pectedly, and  He  manifested  Himself  to  His  own.  Saints 
have  fallen  into  ecstasies  while  performing  some  simple 
manual  work.  We  are  apt  to  complain  that  our  daily 
work  is  absorbing,  that  it  leaves  us  little  time  for  prayer ; 

1  Pathways  of  Palestine  (series  ii.,  p.  325),  by  H.  B. 
Tristram,  D.D. 

*  Eccles.  ii.  I.  ^  i  Cor.  i.  7. 

226 


Jesus  appears  to  the  Seven  Disciples 

yet,  if  we  perform  it  foY  our  Lord,  we  also  perform  it  with 
Him.  Our  daily  work  is  apportioned  to  us  by  God,  and 
what  higher  office  can  we  aspire  to  than  the  fulfilment  of 
God's  Holy  Will  ?  It  is  recorded  that  Saint  Clare,  whose 
duty  once  obUged  her  to  miss  her  daily  Mass  and  Com- 
munion, because  it  was  her  turn  to  make  the  bread  for  the 
community,  received  more  graces  than  any  of  the  nuns 
who  communicated  that  day,  on  account  of  her  earnest 
desire  to  receive  the  Holy  Eucharist. 

The  Apostles  toiled  in  vain  throughout  the  night  hours, 
but  they  persevered  in  their  efforts,  and  their  industry  was 
rewarded.  Surely  this  teaches  us  that  God  does  sometimes 
set  men  to  some  work  of  which  they  will  either  never  see 
the  results  here  on  earth  or  only  reap  them  after  years  of 
toil.  But  the  blessing  does  come  sooner  or  later,  and,  mean- 
while, we  are  planting  in  our  own  souls,  by  God's  help,  the 
virtues  of  patience,  constancy  and  endurance.  All  good 
teachers  strive  to  imprint  in  the  minds  of  their  pupils 
certain  principles,  to  make  them  self-helpful ;  they  do  not 
simply  work  for  some  showy  results.  God  is  the  best  of 
teachers,  so  He  allows  us  to  bungle,  to  make  mistakes,  to 
fail,  since  blunders  and  failures  have  their  educative  value 
for  those  who  know  how  to  use  them  aright,  and  our 
Heavenly  Father  loves  His  children  too  well  to  take  all 
obstacles  out  of  their  path,  to  uphold  them  each  time  they 
slip.  Yet  all  the  time  He  is  near,  blessing  our  honest 
efforts  and  granting  us  interior  graces,  even  when  He 
refuses  exterior  success.  Let  us  learn,  therefore,  not  to 
work  simply  for  results,  for  what  the  world  calls  success, 
but  for  Him  who  blesseth  alike  him  that  soweth  and  him 
that  reapeth  and  ever  giveth  the  increase. 


SUMMARY   FOR   MEDITATION 

Fivsi  Prelude.— Fix  your  thoughts  on  the  Sea  of  Tiberias. 
Note  the  features  of  the  landscape,  then  contemplate  the 
seven  disciples  toiling  in  vain.     See  Jesus  standing  on  the  shore. 

Second  Prelude. — Ask  for  grace  to  be  faithful  to  common- 
227 


From  the  Sepulchre  to  the  Throne 

place  duties,  to  see  our  Lord  by  faith  ever  near  you  when 
you  perform  them. 

First  Point. — The  Apostles  and  disciples,  men  and  women, 
return  to  Galilee  with  the  great  caravan.  On  the  road  home 
all  their  thoughts  and  words  are  concerning  their  Risen  Master. 
They  are  on  the  road  to  meet  Him  in  Galilee. 

Second  Point. — The  seven  disciples  go  fishing.  They  toil 
in  vain  through  the  dark  hours  of  night. 

Third  Point. — Jesus  appears  on  the  shore.  He  questions 
them,  gives  a  command  even,  but  is  unrecognised.  We  may 
learn  inter  alia  that  our  Lord  does  not  always  will  to  reveal 
Himself,  and  that  He  often  visits  those  who  faithfully  accom- 
plish their  daily  duties,  however  humble ;  also  that  our 
failures  are  often  willed  by  God. 

Colloquy. — Thank  our  Risen  Saviour  for  these  precious 
lessons.  Pray  that  you  may  be  quick  to  recognise  Him,  and 
content  to  labour  for  and  with  Him,  even  when  He  does  not 
reveal  His  Presence.  Ask  that  you  may  never  be  elated  by 
success,  nor  discouraged  by  failures.  Pray  for  those  who 
are  toiling  apparently  in  vain,  in  the  cause  of  the  Gospel. 
Thank  Jesus  for  the  numerous  proofs  of  love  which  He  has 
given  you  individually. 


XIX 

THE    MIRACULOUS    DRAUGHT    OF    FISHES 

THE  Apostles  had  toiled  all  that  night — that  memor- 
able night — and  "  caught  nothing/'  Once  before,  at 
least,  they  had  had  the  same  experience,  when  more 
than  two  years  earlier,  *'  Peter  said  to  Jesus  :  Master,  we 
have  laboured  all  the  night,  and  have  taken  nothing,  but 
at  Thy  word  I  will  let  down  the  net."  ^  The  net  was  let 
down  and  they  caught  a  great  number  of  fishes — great 
and  small — so  that  the  net  broke.  That  was  the  first 
miraculous  draught  of  fishes,  and  now  the  seven  disciples 
had  toiled  all  night  in  vain,  and  were  ready  to  obey  the 
order  of  a  stranger,  not  knowing  that  He  was  Jesus.  "  They 
cast  therefore  (the  net),  and  now  they  were  not  able  to  draw  it 
for  the  multitude  of  fishes.'' 

"  The  Sea  of  Galilee  was  fished  principally  by  means  of 
the  *  draw  net ' — or  *  seine  '  as  we  still  call  it — a  large  net, 
leaded  and  buoyed,  which  is  carried  out  by  a  boat,  cast, 
and  then  drawn  in  a  circle,  so  as  to  enclose  a  great  multitude 
of  fish.  .  .  .  The  net  and  boat  fishing  are  chiefly  practised 
at  night."  2 

The  disciples'  obedience  was  rewarded.  So  far,  Jesus 
was  unrecognised.  He  had  come  to  and  stood  upon  the 
shore,  which  was  raised  some  feet  higher  than  the  surface 
of  the  lake.  He  stood  there  and  the  morning  breezes 
fanned  His  sacred  features,  the  rising  sunbeams  fell  upon 
Him  as  the  mists  rolled  away.  He  stood  watching  His 
disciples,  guiding  and  succouring  them,  waiting  to  manifest 
His  Personahty  after  He  had  shown  His  power. 

*  St.  Luke  V.  5. 

»  Natural  History  of  the  Bible,  H.  B.  Tristram. 
229 


From  the  Sepulchre  to  the  Throne 

Sweetly  His  Voice  sounded  over  the  waters  :  "  Cast 
your  net  on  the  right  side  of  the  ship  and  you  shall  find,''  At 
once  the  disciples  proceeded  to  obey.  The  casting  net  was 
dexterously  thrown  into  the  water,  and  when  it  was  fully 
stretched  out,  drawn  back  again,  in  a  circle,  preparatory 
to  raising  the  contents  into  the  boat.  As  leader,  Simon 
Peter  threw  the  net,  the  others  helping  or  looking  on  in- 
tently, watching  to  see  whether  the  promise,  "  You  shall 
find,''  had  been  realised. 

But  no  sooner  did  they  attempt  to  raise  the  net  out  of 
the  water,  than  they  discovered  that  it  was  full  of  fish, 
and  so  heavy  that  they  could  not  draw  it  up  into  the  boat. 
St.  John  says  :  "  They  were  not  able  to  draw  it  for  the 
multitude  of  the  fish." 

On  seeing  this  manifest  miracle,  one  at  least  recognised 
the  work  of  their  Risen  Master.  In  this  incident,  each  of 
the  two  prominent  Apostles — Peter  and  John — stands 
forth  with  his  own  peculiar  temperament  and  character- 
istics. The  dayhght  had  increased  since  Jesus  had  first 
shown  Himself  on  the  shore,  and  John  of  the  eagle  eye 
could  perhaps  more  readily  discern  His  Master.  But  cer- 
tainly the  miracle  revealed  His  Presence.  In  any  case, 
with  that  quick  intuition  and  a  mind  particularly  receptive, 
St.  John  at  once  recognised  Jesus.  He  knew  Him  by  His 
works,  though  he  had  failed  to  recognise  our  Lord's  voice. 
John  the  "  Seer,"  the  beloved  Apostle,  "  said  to  Peter  :  It 
is  the  Lord  !"  He  did  not  say  my  Lord  nor  our  Lord,  but 
the  absolute  Lord.  As  a  writer  has  admirably  said  :  "  Tried 
by  the  ordinary  processes  of  reasoning,  the  conclusion  was 
precarious.  But  there  is  a  logic  of  the  soul  which  deals 
with  questions  of  the  higher  life,  and  St.  John  trusted  it. 
He  recognised  the  insight,  the  power,  the  love  which  be- 
longed to  One  alone,  and  when  the  truth  found  utterance, 
the  others  acknowledged  it."  ^ 

"  It  is  the  Lord."    How  much  there  is  in  these  few 
words !     In  them  are  expressed  all  the  deepest  emotions 
and  acts  of  the  human  soul — desire,  joy,  love,  adoration. 
1  Revelations  of  the  Risen  Lord,  F.  B.  Westcott. 
230 


The  Miraculous  Draught  of  Fishes 

These  words  are  the  counterpart  of  those  of  Jesus  :  "  It  is 
/,  be  not  afraid.''  Only  three  times  in  St.  John's  Gospel  do 
we  find  any  sayings  of  his  own  recorded.  "  It  is  the  Lord  " 
is  the  last  saying,  and  the  other  two  likewise  concern  our 
Lord."  **  Rabbi,  where  dwellest  Thou,"  are  the  first  words 
he  addressed  to  Jesus.  Also  it  was  he  who,  at  the  Last 
Supper,  asked  Jesus  to  point  out  the  traitor,  saying, 
"  Lord,  who  is  it  ?  " 

"  It  is  the  Lord."  In  that  multitude  of  fishes,  an  un- 
beHever  might  have  seen  a  stroke  of  good  fortune — a  pure 
chance — but  the  beheving  disciples  saw  the  Lord's  hand. 
His  direct  action  in  their  favour.  He  was  preparing  them 
for  that  life  of  faith  which  was  henceforth  to  be  theirs,  and 
that  of  faithful  Christians  in  the  ages  to  come,  for  since 
Jesus  ascended  into  Heaven,  "  we  walk  by  faith,  not  by 
sight." 

But  if  John  was  the  first  to  recognise  the  Risen  Master, 
the  first  to  point  Him  out  to  his  companions,  Peter,  with 
his  usual  impulsive  energy,  was  the  first  to  go  to  Jesus  : 
no  sooner  had  "  he  heard  that  it  was  the  Lord,"  than  he 
**  girt  his  coat  about  him  {for  he  was  naked)  and  cast  himself 
into  the  sea."  We  are  not  told  that  Peter  spoke  :  his  one 
thought  was  to  reach  the  shore,  to  be  near  Jesus.  Therefore 
Peter,  letting  go  the  net,  hastily  put  on  his  rough  fisherman's 
coat  over  the  simple  under  tunic  ^  which  he  wore,  girded 
it  up  around  his  waist,  lest  it  should  prevent  his  swimming, 
and  plunged  into  the  waters.  We  seem  to  see  him,  as, 
drenched  to  the  skin,  his  countenance  beaming  with  joy,  he 
prostrates  himself  once  more  at  the  feet  of  Jesus,  and, 
recognising  the  sacred  features  of  the  Master,  is  absolutely 
convinced  of  His  identity  :  Yes,  "  It  is  the  Lord  !  "  who  has 
kept  His  promise  :  "  /  will  go  before  you  into  Galilee." 

Meanwhile,  the  six  disciples  were  occupied  with  their 
catch,  which  they  made  repeated  efforts  to  draw  up  into 
the  boat.  Finding  this  impossible  on  account  of  the  number 
and  size  of  the  fishes,  they  '*  came  in  the  ship  (for  they  were 

1  The  Greek  word  here  rendered  "  naked  "  simply  means  "  not 
dressed,"  "  bare,"  not  absolutely  "  unclothed." 

231 


From  the  Sepulchre  to  the  Throne 

not  far  from  land,  but  as  it  were  two  hundred  cubits), 
dragging  the  net  with  the  fishes."  Note  the  details,  such 
as  only  an  eye-witness  could  supply.  "  You  see  one  skilled 
in  sailing  who  with  his  eyes  has  learned  to  measure  the 
distance  from  the  coast."  ^  The  disciples  rowed  their  boat ; 
the  net  was  securely  fastened  to  it,  and  as  they  were  only 
about  one  hundred  yards  from  land,  they  quickly  reached 
the  shore  and  hurried  to  greet  their  Master. 

Yet  the  greeting  had  changed  somewhat  from  the 
former  times,  for  in  all  manifestations  of  the  Risen  Saviour 
we  notice  that  the  disciples  were  more  overawed  by  His 
Presence  than  they  were  before  He  passed  through  the 
portals  of  Death.  They  fully  realised  that  "  the  former 
things  had  passed  away  "  never  to  return  under  exactly 
the  same  conditions.  During  the  three  years  of  their 
training,  they  had  grasped  the  truth  that  their  Master  was 
really  Man,  and  only  intermittently  had  they  risen  to  a 
confession  of  His  Divinity.  After  the  Resurrection,  the 
behef  in  the  Divinity  came  to  them  with  overwhelming 
force,  and  Jesus  had  to  give  them  numerous  proofs  of  His 
loving  condescension  in  order,  so  to  say,  to  put  them  at 
their  ease  with  Him. 

He  had  acted  thus  on  this  occasion,  for  "  as  soon  as  they 
came  to  land,  they  saw  hot  coals  lying,  and  a  fish  laid  thereon, 
and  bread."  Jesus  knew  that  they  had  not  had  any  food 
since  the  previous  evening,  and  a  night's  hard  work  in  the 
cold  lake  air  had  given  them  an  appetite,  therefore  He 
had  acted  the  part  of  Host,  by  preparing  them  a  meal. 
On  the  charcoal  fire,  fish  was  broiling,  and  close  by  they  saw 
bread.  Fishermen  were  accustomed  to  cook  their  morning 
meal  thus  on  the  shore,  before  taking  their  catch  to  the 
market,  but  our  Lord  had  forestalled  His  disciples  and 
proved  His  own  words  :  "I  am  in  the  midst  of  you  as  one 
that  serveth."  2 

While  the  seven  disciples  stand  on  the  shore,  at  a 
respectful  distance  from  Jesus,  looking  at  Him  reverently, 
we  glance  at  the  boat  from  which  they  have  "  come  down  " 
1  Patrizi,  in  h.l.  2  st.  Luke  xxii.  27. 

232 


The  Miraculous  Draught  of  Fishes 

to  land.  Probably  those  boats  that  skim  the  lake  to-day 
are  precisely  of  the  same  t5^e.  Therefore  we  conclude 
that  it  is  "  about  twenty- two  feet  long  and  seven  feet  wide, 
partially  decked  at  the  bow  and  the  stern,  so  that  one  or 
two  men  can  easily  lie  under  the  deck  and  sleep  in  the 
shade,  as  the  rowers  do  by  turns.  The  sail  is  a  long  lateen, 
like  those  of  the  Mediterranean,  and  bent  on  a  long  bam- 
boo." 1  On  the  right  side  of  the  ship,  the  water  is  churned  by 
the  efforts  of  the  captive  fish  to  free  themselves.  The  net 
is  partly  raised  out  of  the  water,  and  the  shimmering  light 
on  the  variously-coloured  fishes  gives  the  whole  a  kaleido- 
scopic appearance.  Doubtless  the  net  contains  fish  of  the 
sturgeon,  carp,  bream  and  barbel  species.  Tristram  says 
that  he  obtained  fifteen  species  when  fishing  in  this  lake, 
"  nearly  every  one  absolutely  peculiar  to  it  and  to  the 
Jordan." 

So  far,  the  disciples  simply  knew  that  the  net  contained 
"  a  multitude  of  fishes,"  but  they  had  not  stopped  to 
examine  its  contents,  in  their  haste  to  greet  our  Lord.  He 
who  had  miraculously  provided  the  catch  now  sent  them 
to  examine  it,  to  bring  the  net  to  land.  "  Jesus  saith  to 
them :  Bring  hither  of  the  fishes  which  you  have  now 
caught."  Gladly  they  obeyed,  and  Simon  Peter  at  once 
went  up  on  to  the  ship  and  "  drew  the  net  to  land,  full  of 
great  fishes,  one  hundred  and  fifty-three,  and  although 
there  were  so  many,  the  net  was  not  broken." 

Although  Simon  Peter  took  the  initiative,  the  others 
helped.  They  drew  the  net  to  land,  and  soon  the  moving 
mass  of  living  fishes  lay  glistening  on  the  silvery  beach. 
How  eagerly  they  counted  them  and  proclaimed  the  total 
number !  How  they  commented  on  the  contents  being 
all  "  great  fishes  "  ;  on  the  net  not  being  broken  !  And  they 
knew  that  they  owed  this  to  the  Lord,  who  was  even  now 
with  them,  whom  they  now  had  all  to  themselves.  When 
St.  John  penned  this  exquisite  narration,  some  sixty  years 
after  the  event,  the  whole  scene  must  have  been  so  vividly 
present  to  him,  and  he  rejoiced  to  be  able  to  write  it  down 

^  Pathways  of  Palestine. 
'233 


From  the  Sepulchre  to  the  Throne 

for  the  instruction  of  those  who  were  not  so  privileged  as 
he  and  his  six  companions  on  that  memorable  morning. 

Having  landed  their  catch,  the  disciples  brought  some  to 
land,  glad  to  offer  Him  the  fruit  of  their  labours,  to  render 
to  Him  His  own  gift,  they  told  Him,  too,  how  the  net  had 
withstood  the  strain,  how,  under  ordinary  circumstances, 
it  would  surely  have  been  rent.  Then  "  Jesus  saith  to 
them :  Come  and  dine."  A  better  translation  would  be 
"  Come  and  breakfast  "  {apta-Tov,  not  SeiTrvov). 

This  was  their  first  meal,  and  Jesus  had  prepared  it  for 
them.  They  seem  again  to  have  been  overpowered  by 
loving  awe.  They  knew  it  was  He,  but  He  had  not  said  : 
"  It  is  I,  fear  ye  not."  His  deeds  had  manifested  Him  to 
be  the  Lord.  In  response  to  His  invitation,  therefore, 
they  gathered  round  the  charcoal  fire,  and,  much  as  they 
longed  for  an  explicit  verbal  assurance  as  to  His  identity, 
"  none  of  them  that  sat  at  meat  durst  ask  Him  :  Who  art 
Thou  ?  knowing  that  it  was  the  Lord."  St.  Augustine 
(in  h.l.)  remarks  :  "So  great  was  the  evidence  of  the  truth 
that  Jesus  was  appearing  to  them,  that  none  of  the  seven 
disciples  dared  to  doubt  or  deny  it,  though  they  ventured 
not  to  question  Him."  Faith,  love,  and  gratitude  filled 
their  souls — "  the  disciples  were  glad  when  they  saw  the 
Lord."     Their  reverence  was  no  barrier  to  their  happiness. 

Then,  as  He  had  so  often  done  before,  Jesus  served  His 
disciples ;  "  Jesus  cometh  "  close  up  to  them  and  to  the 
fire,  "  taketh  bread  and  giveth  them,  and  fish  in  Hke 
manner."  The  words  in  the  original  refer  to  the  fish  and 
the  bread  which  they  had  seen  prepared.  There  is  no 
reason  to  infer  that  they  ate  of  the  fish  which  they  had 
taken.  The  meal  appears  to  have  been  eaten  in  silence — 
no  conversation  is  recorded.  The  unwonted  appearance 
of  Jesus'  sacred  Risen  Body  overawed  them  ;  the  light  of 
His  Divinity  dazzled  their  souls.  They  ate  in  silence  the 
breakfast  He  had  provided  for  them,  they  contemplated 
His  sacred  Person,  and  He  read  in  their  souls  the  faith, 
love,  and  gratitude  which  they  were  so  powerless  to  express. 
St.  John  concludes  the  narrative  of  this  apparition  with 
234 


The  Miraculous  Draught  of  Fishes 

these  words  :  "  This  is  now  the  third  time  that  Jesus  was 
manifested  to  His  disciples,  after  He  was  risen  from  the 
dead."  The  words  "  was  manifested  "  mean  more  than 
simply  "allowed  Himself  to  be  seen  "  ;  they  give  us  to  under- 
stand that  Jesus  made  a  special  revelation  and  taught  His 
disciples  some  special  truth.  During  the  "  Great  Forty 
Days,"  Jesus  taught  His  Apostles  by  His  words  and  also 
by  His  actions,  and  in  this  second  miraculous  draught  of 
fishes  and  all  the  attendant  circumstances,  commentators 
from  the  earliest  times  have  seen  not  only  a  miracle  but, 
Hke  the  cursing  of  the  fig-tree,  a  parable  in  action.  They 
contrast  the  second  miraculous  draught  of  fishes  with  the 
first,  and  gather  thereby  precious  lessons  concerning  the 
kingdom  of  God. 

We  will  consider  each  detail  in  turn.  The  boat  on  both 
occasions  was  under  St.  Peter's  direction,  but  at  the  first 
miraculous  draught  of  fishes,  Peter  had  launched  "  out  into 
the  deep  "  in  obedience  to  Christ's  command  ;  the  second 
time  the  ship  was  quite  close  to  the  shore.  Multitudes  of 
fishes  were  enclosed  both  times,  but  whereas  at  the  first 
miracle,  these  fishes  were  of  all  sizes,  at  the  second  they  were 
all  large.  The  first  time,  the  net  broke  and  the  ships  were 
**  almost  sinking  "  ;  the  second  time,  the  net  was  towed 
safely  to  land;  moreover,  the  net  withstood  the  strain. 
After  the  first  miracle,  the  toilers  were  called  to  be  fishers 
of  men  (literally,  "  to  catch  men  alive  "),  after  the  second, 
they  were  invited  to  go  ashore  and  rest  with  their  Lord. 
Also,  whereas  previously  Simon  Peter  "  fell  down  at  Jesus' 
knees,  saying  :  Depart  from  me,  for  I  am  a  sinful  man,  O 
Lord,"  after  the  second  miracle  he  plunged  into  the  water 
to  go  to  His  Risen  Lord.  Finally,  at  the  first  miraclie,  Jesus 
was  in  the  boat,  at  the  second  He  stood  on  the  shore  and 
thence  gave  His  command. 

Now  we  will  consider  the  truths  of  which  these  varying 
details  are  symbolical.  The  second  miraculous  draught  of 
fishes  represents  the  final  gathering  in  of  the  net  of  the 
Church  on  to  the  shores  of  eternity,  where  Jesus  Himself 
stands  to  welcome  His  own.    The  net  holds  all,  there  is 

235 


/r 


From  the  Sepulchre  to  the  Throne 

no  rent  in  it,  and  all  within  that  net  are  safely  brought  to 
the  shore.  The  fishers  of  men  present  the  fruit  of  their  toil 
to  their  Master,  and  He  invites  them  to  eat  at  His  table. 
The  net  of  the  Church  is  no  longer  rent,  torn  with  schisms, 
containing  good  and  bad  fish,  Uving  and  dead.  All  the 
fish  are  alive,  swimming  in  to  land  as  the  net  is  drawn  by 
the  ship  ;  all  the  fish  are  great  because  the  elect  are  equal 
to  the  angels  of  God.  Seven  fishermen  took  that  second 
draught  of  fishes,  and  "  seven  "  is  the  number  of  the  Sabbath 
day — the  number  that  signifies  rest,  perfection,  completion. 
Also  the  net  was  drawn  in  when  it  was  but  one  hundred 
yards  from  land — not,  as  previously,  floating  in  the  deep— 
in  the  "  many  waters  "  upon  which  "  the  great  harlot  " — 
i.e.  the  world — sitteth,  and  which  represent  all  *'  peoples  and 
nations  and  tongues."  ^  As  long  as  time  lasts  "  the  kingdom 
of  heaven  is  like  to  a  net  cast  into  the  sea,  and  gathering 
together  of  all  kinds  of  fishes,"  but  when  God's  fiat  goes 
forth  :  "  Time  shall  be  no  more,"  then  the  bad  shall  be  cast 
forth  and  the  good  gathered  into  the  net,  then  shall  "  the 
Angels  go  out  and  shall  separate  the  wicked  from  among 
the  just."  2  The  welcome  invitation  will  be  heard  :  "  Come 
ye  blessed  of  my  Father,  possess  you  the  kingdom  prepared 
for  you  from  the  foundation  of  the  world."  ^  Then  shall 
they  indeed  be  blessed,  because  they  are  called  to  the 
marriage  supper  of  the  Lamb."  * 

"  All  these  differences  show  the  contrast  between  a 
ministry  of  trial,  with  Jesus  suffering,  and  a  ministry  of 
triumph,  with  Jesus  glorified.  The  number  of  fishes,  too, 
has  its  meaning.  Most  writers  see  in  the  number  153 
the  symbol  of  the  entire  number  of  the  elect :  their  ex- 
planations of  the  details  differ.  Some  think  that  one 
hundred  signifies  the  elect  of  the  Gentiles,  fifty,  the  elect 
of  the  Jews ;  and  three,  faith  hope  and  charity,  through 
which  all  are  saved  (Greek  interpreters).  Others  see 
in  the  number  one  hundred  a  representation  of  the  souls 
saved  in  the  common  life  of  the  world,  in  the  number  fifty, 

^  Apoc.  xvii.  15.  ^  St.  Matt.  xiii. 

3  Ibid.,  XXV.  34.  *  Apoc.  xix.  9. 

236 


The  Miraculous  Draught  of  Fishes 

the  elect  ones  who  lead  a  life  of  perfection  in  the  world, 
while  three  symbolises  those  who  lead  a  life  of  perfection 
according  to  the  religious  vows  of  poverty,  chastity  and^ 
obedience."  *  ^<^^ 

How  many  precious  lessons  we  may  gather  from  this 
second  miraculous  draught  of  fishes !  We  will  enumerate 
a  few,  leaving  the  reader  to  meditate  on  the  others  at  his 
leisure. 

1.  Success  crowns  obedience. — The  disciples  cast  their 
nets  when  and  where  Jesus  bade  them,  and  their  obedience 
was  rewarded.  All  efforts  made  in  a  wrong  direction  lead 
to  no  results  ;  those  who  work  thus,  toil  all  night  and  take 
nothing,  whereas  those  who  obey  our  Lord's  commands  are 
sure  of  success  sooner  or  later  in  His  time,  for  which  all 
must  wait  patiently.  We  may  apparently  have  years  of 
fruitless  toil,  when  we  endeavour  to  overcome  some  fault,  to 
obtain  a  particular  virtue,  to  bring  back  a  wanderer  to  the 
Fold.  But  what  matters  it  if  God  grants  our  petition  in 
the  end,  as  He  will,  provided  we  labour  with  full  confi- 
dence in  His  promises  ?  God's  views  of  success  are  often 
quite  different  from  ours ;  we  know  not  how  He  is  co- 
ordaining  all  things  for  His  greater  glory  and  our  salvation. 
Therefore  we  must  be  content  to  work  on  in  the  right  way, 
knowing  that,  in  His  time,  He  will  grant  abundantly  all,  and 
more  than  all,  we  desire.  For  all  who  work  for  God,  the 
Divine  promise  is  given :  "  My  elect  shall  not  labour  in 
vain.  .  .  .  The  work  of  their  hands  shall  be  of  long  con- 
tinuance "  2 — as  long  as  the  days  of  eternity. 

2.  We  should  learn  to  see  the  action  of  God  in  all  that 
happens,  in  all  that  surrounds  us.  He  is  working  in  Nature, 
ministering  to  His  creatures,  providing  for  their  needs.  The 
food  we  eat  is  as  much  the  product  of  His  work  as  that  which 
He  miraculously  supplied  His  disciples  with  when  they  came 
to  the  shore.  "It  is  the  Lord  "  should  be  the  cry  of  our 
souls  whatever  blessings  He  grants,  whatever  petition  or 
coveted  favour  He  denies,  whatever  treasmre  He  takes  back. 

1  Life  of  Jesus  Christ,  A.  J.  Maas,  S.  J.,  in  h.l. 
*  Isa.  Ixv.  2^. 

237 


From  the  Sepulchre  to  the  Throne 

It  is  the  Lord  who  gives  and  takes — "  let  Him  do  as  pleaseth 
Him  best." 

How  can  we  attain  to  this  disposition  of  soul  ?  By 
purity,  for  the  pure  "  shall  see  God."  St.  John,  the  Virgin 
Apostle,  was  the  first  to  recognise  Jesus,  and  our  Master 
ever  reveals  Himself  to  "  the  pure  of  heart."  To  purity, 
we  must  join  love.  Love  will  discover  Him  everywhere,  it 
pierces  His  disguises,  those  "  other  shapes  "  which  baffle 
cold  scrutiny.  Love  is  quick  to  catch  the  voice,  to  recog- 
nise the  footfall  of  a  friend.  To  the  saint  who  loves  God, 
every  incident  in  life  bears  writ  large  upon  it :  "  It  is  the 
Lord."  If  the  Holy  Ghost  deigns  to  enkindle  the  sacred 
fire  of  love  upon  the  altar  of  our  souls,  then  in  that  celestial 
light  we  shall  be  able  to  pierce  the  mists  which  conceal  our 
Risen  Saviour,  to  know  Him  ourselves,  to  reveal  Him  to 
our  brethren.  "It  is  the  Lord."  Yes,  we  kneel  in  His 
Presence  before  the  Tabernacle,  we  receive  Him  into  our 
souls.  One  day  the  veil  will  be  removed,  in  that  day  He 
will  call  us  to  Himself,  and  when  the  vision  of  our  Risen 
Master  is  granted  at  last  to  our  longing  souls,  then  in  the 
rapture  of  our  souls  shall  we  exclaim  :  "  It  is  the  Lord." 

3.  Finally,  let  us  have  full  confidence  in  the  ultimate 
victory  of  the  Church.  She  may  be  tempest-tossed  on  the 
ocean  of  the  world,  but  never  will  she  be  engulfed  in  the 
depths.  Nations  may  persecute  and  exile  her  children,  but, 
like  the  first  disciples  of  Christ,  they  disperse  "  through  the 
countries,"  and  the  good  seed  is  sown  in  other  lands.  If 
European  nations  close  their  doors  to  the  ministers  of  the 
Gospel,  Japan  and  China  welcome  them.  The  Church 
mtist  prevail,  since  Jesus  will  be  with  her  all  her  days.  To 
those  who  command  in  the  bark  of  Peter,  the  words  of  the 
Angel  to  St.  Paul  may  be  addressed.  "  God  hath  given 
thee  all  them  that  sail  with  thee."  *  Looking  back  from 
our  heavenly  country  upon  our  life  here  below,  we  shall  be  - 
able  to  bear  witness  that,  in  spite  of  all  the  tempests 
stirred  up  by  the  devil,  the  world,  and  the  flesh,  "  it  has 
come  to  pass  that  every  soul  got  safe  to  land,"  2  to  that 

1  Acts  xxvii.  24.  *  Ibid.,  44. 

238 


The  Miraculous  Draught  of  Fishes 

'*  new  earth  "  reserved  for  the  children  of  the  Church,  when 
"  the  first  earth  "  shall  be  gone,  and  the  sea  shall  be  no 
more."  ^ 

SUMMARY   FOR   MEDITATION 

First  Prelude. — Contemplate  the  seven  disciples  as,  in 
obedience  to  our  Lord's  invitation,  they  breakfast  on  the 
shores  of  the  Lake.     Jesus  Himself  serves  them. 

Second  Prelude. — Ask  for  grace  to  recognise  our  Lord  and 
to  obey  His  commands. 

First  Point. — St.  John  is  the  first  to  recognise  Christ 
Peter  the  first  to  go  to  Him.  The  disciples  row  their  boat  to 
land.  They  gather  round  our  Lord.  He  has  prepared  a 
meal  for  them. 

Second  Point. — Jesus  invites  them  to  breakfast ;  He  bids 
them  bring  Him  some  of  the  fishes.  The  net  contains  one 
hundred  and  fifty-three  large  fishes.  Jesus  serves  His 
disciples. 

Third  Point. — This  miracle  has  a  symbolical  meaning. 
We  may  learn  that  success  crowns  obedience,  that  God  our 
Creator  is  ever  serving  us,  that  the  Church  of  Christ  can  never 
fail.  She  will  outride  all  earth's  storms,  and  reach  the  haven 
of  eternity. 

Colloquy. — Thank  Jesus  for  these  precious  lessons.  Ask 
Him  to  imprint  them  upon  your  soul.  Pray  for  courage  to 
work  while  it  is  day.  Ask  that  you  may,  in  all  that  happens, 
be  able  to  say :  "  It  is  the  Lord."  Pray  for  an  increase  of 
purity  and  charity.  Ask  that  those  who  are  persecuted  for 
Christ's  sake  may  be  strengthened.  Beg  that  God  may 
grant  you  the  gift  of  final  perseverance.  Invoke  Mary,  the 
Star  of  the  Sea. 

*  Apoc.  xxi.  I. 


239 


XX 


THE    PRIMACY    CONFERRED    UPON 
ST.    PETER 

THE  sun  had  risen  above  the  Table-land  of  Bashan 
and  flooded  the  Sea  of  Tiberias  with  its  light  before 
the  seven  disciples  had  finished  that  morning  meal 
prepared  for  them  by  the  loving- kindness  and  omnipotence 
of  their  Risen  Master.  The  glorious  sunrise  tinted  with 
exquisite  shades  the  snowy  heights  of  Hermon,  which,  like 
some  mighty  guardian,  rises  in  majesty  on  the  northern 
side.  "  Birds  of  bright  plumage  frequent  the  shores,  and 
over  the  waters  of  the  lake  many  a  sea-fowl  dip  the  wing. 
Visitors  tell  us  how — as  night  gives  place  to  morning — the 
sudden  note  of  a  lark  will  ring  out,  silvery  and  joyous,  as  if 
from  the  very  midst  of  the  stars,  waking  a  concert  all  along 
the  shore  and  back  to  the  hills.  The  sunrise  and  sunset 
tints,  opal  and  purple,  are  wonderful ;  and  so  are  the  con- 
trasts of  light  and  deep  shadow."  According  to  the 
Rabbins,  "  God  loved  that  sea  beyond  all  others  " ;  Chris- 
tians love  it  too,  for  all  the  sacred  memories  which  its 
various  names  arouses  in  their  souls. 

Now  the  bright  light  of  the  rising  sun  falls  upon  the 
Uttle  group  of  disciples  and  our  Risen  Saviour  as  they 
breakfast  on  the  shores  of  the  Plain  of  Gennesareth.  The 
fishes  still  lay  in  the  net,  and  this  miraculous  draught  was  a 
fitting  prelude  to  the  memorable  scene  which  was  to  follow 
— to  the  solemn  conferring,  or  rather  confirmation  of  the 
Primacy  on  Simon  Peter.  We  will  endeavour  to  contem- 
plate this  beautiful  incident  in  spirit,  to  fix  our  attention 
wholly  on  our  Lord,  that  seeing  His  actions  and  hearing 
His  words,  we  may  be  spiritually  nourished.    We  will  also 

240 


Primacy  Conferred  upon  St.  Peter 

fix  our  gaze  awhile  upon  Simon  Peter  and  John,  the  be- 
loved disciple,  for  in  this  incident  only  these  two  disciples 
come  to  the  fore — ^the  five  others  appear  to  have  been  silent 
spectators. 

So  far  we  have  no  record  of  the  disciples'  having  spoken, 
except  St.  John  who,  when  still  in  the  ship,  said  to  Peter  : 
"It  is  the  Lord."  Jesus  had  addressed  them  several 
times  and  given  two  commands.  Now  He  spoke  again, 
and  this  time  He  required  a  formal  answer  from  Simon — 
not  simply  an  act  of  obedience.  St.  John  alone  records 
this  charge  to  St.  Peter,  his  intimate  friend  and  companion 
in  labour. 

"  When,  therefore,  they  had  dined  {sc.  "  breakfasted  ") 
Jesus  saith  to  Simon  Peter :  Simon,  son  of  John,  lovest 
thou  Me  more  than  these  ?  "  It  was  thus  that  our  Lord 
had  addressed  him  when,  for  the  first  time,  Simon  had  stood 
before  Him  :  "  Thou  art  Simon,  the  son  of  Jona,  thou  shalt 
be  called  Cephas,  which  is  interpreted  Peter."  ^  That  was 
a  grand  moment  in  Simon's  life  in  which  the  later  definite 
call  was  anticipated.  "  Simon  "  signifies  one  who  "  hears  " 
or  "  obeys,"  and  Simon  Peter  had  acted  up  to  his  name 
when,  in  obedience  to  our  Lord's  call,  he  had  "  left  aU  " 
and  followed  Jesus.  Though  Jesus  had  changed  Simon's 
name  to  Peter,  yet  He  invariably  addressed  him  as 
"  Simon."  When  Peter  had  confessed  Jesus  to  be  the 
Son  of  the  Uving  God,  our  Lord  addressed  him  as  "  Simon 
Bar- Jona  "  ;  so,  too.  He  spoke  when  predicting  the  denial : 
*'  Simon,  Simon,  behold  Satan  hath  desired  to  have  you 
that  he  may  sift  you  as  wheat,"  and  when  about  to  confirm 
Simon  Peter  in  his  position  as  Head  of  the  Church,  the 
Risen  Saviour  uses  the  old  famihar  name.  Doubtless  the 
words  *'  son  of  John  "  recalled  to  St.  Peter  his  first  call, 
and  the  blessing  which  Jesus  had  uttered  after .  Peter's 
sublime  confession  of  faith  in  the  Divinity  of  his  Master. 

The  Good  Shepherd  knows  His  sheep  by  name;    He 
knows  and  loves  each  individually  as  man  longs  to  be 
known  and  loved.     He  Himself  has  chosen  for  each  of  His 
1  St.  John  i.  42. 

241  Q 


From  the  Sepulchre  to  the  Throne 

elect,  as  for  Peter,  that  "  new  name  written,  which  no  man 
knoweth  but  he  that  receiveth  it."  ^  To  each,  our  Saviour 
can  say :  "  I  am  the  Lord  who  call  thee  by  thy  name.'*  ^ 
How  well  He  knew  the  inmost  soul  of  Simon,  son  of  John, 
when  He  put  to  him  in  presence  of  the  others  that  searching 
question :  "  Lovest  thou  Me  more  than  these  ?  "  Nathanael, 
"  the  Israelite  without  guile,"  loved  Jesus  dearly,  John  was 
the  beloved  disciple,  Thomas  and  James  were  faithful 
followers,  and  Simon  is  asked  whether  he  loves  his  Lord 
"  more  than  these  "  others. 

It  is  interesting  to  note  that,  in  the  original  Greek  as  in 
the  Latin  Vulgate,  two  verbs  are  used  to  express  love  in 
the  brief  conversation  between  Jesus  and  the  Prince  of  the 
Apostles.  The  one  used  by  our  Lord  the  first  and  second 
time  He  questioned  Peter,  signifies  a  love  based  on  esteem, 
an  affection  founded  on  the  conviction  that  the  one  loved 
is  in  every  way  worthy  of  love  (ayaTrw,  diligo) .  St.  Peter, 
in  his  three  answers,  uses  the  word  which  expresses  the 
warmth  of  human  passion  (<^tAI(o,  amo).  Father  Hull,  S.  J., 
in  his  **  Essay  on  Love,"  ^  admirably  explains  and  contrasts 
these  two  loves.  He  summarises  as  follows :  "  Spirit-love  is 
therefore  of  its  essence  a  pure  volition,  calm,  deliberate, 
and  passionless.  Sense-love  on  the  contrary  is  essentially 
passionate  in  nature,  though  in  its  milder  forms  it  does  not 
amount  to  passion.  As  a  matter  of  fact,  on  account  of  our 
composite  nature  the  two  kinds  of  love  work  together,  and 
blend  into  one  stream  of  vital  force.  Midway  between  the 
two  comes  emotion,  which  is  defined  as  a  S5niipathetic 
vibration  of  the  sense-faculty  in  response  to  the  activity 
of  the  spirit,  and  results  in  feeling  or  affection,  and  makes 
our  spiritual  acts  thoroughly  human." 

In  His  third  question  Jesus  takes  up  Peter's  word  : 
Since  we  are  human  beings  He  would  have  us  love  Him 
with  all  our  soul,  with  our  whole  heart,  with  both  spirit 
and  sense-love.  Peter  answered  at  once  :  "  Yea,  Lord, 
Thou  knowest   that  I  love  Thee "  ;    he   does   not    add 

1  Apoc.  ii.  17.  '  Isa.  xlv.  3. 

3  Love  and  Marriage,  by  Fr.  Hull,  S.J. 


Primacy  Conferred  upon  St.  Peter 

"  more  than  these."  Before  Jesus  had  suffered,  Peter  was 
ready  enough  to  proclaim  his  superiority  over  his  fellows, 
to  declare  that,  even  though  they  all  should  desert  our  Lord, 
yet  he  was  ready  to  go  with  Him  to  prison  and  to  death. 
Jesus  knew  that  Simon  loved  Him  "  more  than  these,"  but 
He  willed  a  triple  confession  as  a  reparation  for  a  triple 
denial.  Simon  had  denied  Jesus  publicly,  the  reparation 
was  therefore  fittingly  public.  Our  Lord  knew,  too,  that 
Simon  was  no  hypocrite.  He  had  not  declared  Himself 
ready  to  go  to  prison  and  to  death  merely  to  curry  favour 
with  his  Master.  When  Simon  said  he  was  ready  to  suffer 
for  Jesus  he  honestly  thought  himself  prepared  to  do  so, 
and  indeed  the  other  Apostles  shared  his  sentiments,  for 
in  St.  Matthew's  Gospel  we  read  that,  when  Peter  had  made 
his  spontaneous  vehement  protestation  of  fidelity  :  **  Yea, 
though  I  should  die  with  Thee,  I  will  not  deny  Thee,  in 
like  manner  said  all  the  disciples.**  ^  To  none  did  St.  Peter's 
fall  come  with  so  great  a  surprise  as  to  Peter  himself. 

Again,  Simon  wisely  refrained  from  adding  "  more  than 
these**  because  his  fall  had  taught  him  not  to  judge  others. 
He  could  reply  modestly  concerning  his  actual  dispositions ; 
he  would  not  and  could  not  penetrate  into  the  hearts  of 
others.  His  bitter  experience  had  shown  that  the  former 
confession  of  fidelity  was  premature,  and  that  if  the  others 
had  made  a  like  confession  they  had  not  failed  so  completely 
as  he  had  :  they  forsook  Jesus,  he  both  forsook  and  denied 
Him.  In  the  deepest  humility  and  penitence,  Simon 
would  have  considered  his  brethren  surpassed  him  in  love. 

Note,  too,  how  Simon  appealed  to  the  knowledge  of 
Jesus,  though  the  fact  that  he  loves  is  the  experience  of 
his  inner  consciousness.  He  appealed  to  the  Risen  Saviour, 
who  knew  him  far  better  than  Simon  knew  himself,  and 
who  had  revealed  that  knowledge  so  tenderly  and  power- 
fully when,  immediately  after  the  Apostle  had  denied  his 
master,  "  the  Lord,  turning,  looked  on  Peter**  Jesus  was 
even  now  looking  at  him  when  He  put  that  solemn  question. 
Simon  did  not  quail  beneath  that  look,  humbly  he  looked 
1  St.  Matt.  xxvi.  35. 

243 


From  the  Sepulchre  to  the  Throne 

at  Him  when  he  answered :  **  Yea,  Lord,  Thou  knowest 
that  I  love  Thee." 

Simon  has  made  his  first  confession  of  love  for  Christ, 
and  our  Lord  at  once  replies  :  "  Feed  My  Lambs."  Simon 
not  only  retains  the  Apostolic  office,  but  Jesus  even  confirms 
him  in  his  charge  of  his  brethren.  Simon  is  now  converted, 
and  the  first  committed  to  his  care  when  the  Primacy  is 
/  bestowed  upon  him  are  the  lambs  of  the  Fold  :  those  who 
are  weak  and  spiritually  unable  to  rule,  govern,  and  defend 
themselves.  By  the  Lambs  of  the  Fold  of  Christ  com- 
mentators understand  the  laity,  those  who  look  to  the  shep- 
herds for  food  and  shelter.  Jesus  the  Good  Shepherd  loves 
the  lambs  of  His  Fold,  therefore  He  confides  them  to  the 
one  who  loves  Him  more  than  all  others.  The  rulers  and 
bishops  of  the  Church  militant  portion  out  to  the  lambs 
their  "  supersubstantial  bread  " — the  truths  revealed  by 
God  to  the  Church  and  the  means  of  grace. 

Our  Lord  had  not  only  fully  pardoned  Peter  but  raised 
him  to  the  greatest  dignity  in  the  Church,  of  which  one  of 
/  the  most  important  duties  is  to  feed  the  lambs  of  that 
"  little  flock  "  to  which  it  is  the  Father's  good  pleasure  to 
give  the  kingdom  of  heaven.  Peter's  greater  love  qualified 
him  for  this  sublime  office,  for  the  true  shepherd  has  to  be 
prepared  to  follow  in  the  footsteps  of  the  great  "  Shepherd 
and  Bishop  "  of  souls  by  laying  down  his  life  for  the  sheep. 
Yet  these  lambs  and  sheep  are  still  Christ* s  ;  He  does  not 
give  up  the  ownership  of  the  flock  :  "  For  thus  saith  the 
Lord  God  :  Behold  I  Myself  will  seek  My  sheep  and  will 
visit  them  ...  I  will  feed  them  in  the  most  fruitful 
pastures  .  .  .  there  shall  they  rest  on  the  green  grass  .  .  . 
I  will  seek  that  which  was  lost  and  that  which  was  driven 
away,  and  I  will  bring  again,  I  will  bind  up  that  which  was 
broken,  and  I  will  strengthen  that  which  was  weak  .  .  . 
I  will  save  My  flock."  ^ 

Simon  Peter  knew  the  Scriptures,  he  had  heard,  too, 
the  beautiful  parable  of  the  Good  Shepherd,  moreover, 
as    Jesus  bade  him  feed  the  lambs,   a  divine   Hght,    a 

1  Ezech.  xxxiv.  passim. 
244 


Primacy  Conferred  upon  St.  Peter 

special  opening  of  the  eyes  of  the  soul  revealed  to  him  the 
full  significance  of  the  Risen  Saviour's  words.  Simon, 
who  had  been  called  to  "  take  men  aUve  "  (as  the  original 
Greek  reads),  understood  by  the  changed  metaphor — from 
that  of  the  fisherman  to  the  shepherd — that  as  shepherd  he 
was  to  rule  and  guard  the  flock  of  his  Master.  Perhaps 
the  inspired  words  recurred  to  him  in  all  their  glorious 
fulness  of  meaning :  "  You,  My  flocks,  the  flocks  of  My 
pasture  are  men,  and  I  am  the  Lord  your  God."  The  Good 
Shepherd  had  laid  down  His  life  for  His  sheep,  for  those 
whom  Simon  Peter  was  called  to  tend. 

Jesus  "  saith  to  him  again  :  Simon,  son  of  John,  lovest 
thou  Me  ?  "  Once  more,  the  penitent  Apostle  reiterates 
his  humble  confession  :  "  Yea,  Lord,  Thou  knowest  that  I 
love  Thee."  Again  the  solemn  charge  is  given  :  "  Shep- 
herd My  sheep."  /The  sheep  represent  the  bishops  and 
other  pastors  of  the  flock,  and  the  expression  "  shepherd  "  / 
the  sheep  signifies  the  power  of  the  Prince  of  the  Apostles  f 
— vested  in  him  and  his  successors,  the  Popes  of  the  Cathohc 
Church — to  govern  the  whole  flock  of  Christ. 
^  Jesus  here  realises  His  promise  of  building  His  Church 
on  Peter,  as  on  a  rock  ;  to  him  He  gives  the  power  of  the 
keys,  the  authority  to  bind  and  loose,  to  absolve  and  to 
retain  men's  sins,  to  legislate  for  the  flock,  and  to  punish 
evildoers,  to  open  the  door  to  admit  catechumens,  and  to 
expel  notorious  sinners.  This  Divine  power  and  authority 
extends  to  all  ranks,  all  places,  all  times — it  is  universal 
in  its  comprehensiveness.  ^ 

Once  more  Jesus  questions  his  delegate  :  "He  said  to 
him  a  third  time  :  Simon,  son  of  John,  lovest  thou  Me  ?  " 
This  time  our  Lord  catches  up  Simon's  word  for  love,  the 
word  which  signifies  a  strong  emotional  feeUng  (^iXei?  /xe, 
amas).  But  "  Feter  was  grieved,  because  He  had  said  to 
him  the  third  time  :  Lovest  thou  Me  ?  "  We  seem  to  see 
the  pained,  sad  expression  pass  over  Peter's  face.  The 
threefold  repetition  of  the  question,  and  even  the  coal  fire 
around  which  the  disciples  were  sitting  remind  the  Apostle 
of  his  triple  denial. 

245 


From  the  Sepulchre  to  the  Throne 

How  delicately  Jesus  asks  reparation — a  triple  con- 
fession of  love  for  a  triple  act  of  cowardice  !  The  Risen 
Saviour  did  not  rebuke  Simon  publicly  for  his  sin  ;  He  did 
not  deprive  him  of  his  ApostoHc  dignity,  for  "the  gifts 
and  calling  of  God  are  without  repentance."  ^  Each  con- 
fession of  love  is,  on  the  contrary,  the  foundation  of  a 
greater  dignity,  a  greater  proof  of  the  confidence  of  Jesus 
in  Simon;  now  converted  and  formally  installed  as  the  sup- 
porter of  his  weaker  brethren.  "  Peter  was  grieved,''  yet 
he  accepted  the  humiUation  willingly,  even  gladly,  for  a 
truly  penitent  soul  ever  longs  to  atone  for  past  infidelities 
and  takes  humiliations  as  her  just  due. 

"  Peter  was  grieved,''  perhaps  he  began  to  doubt  his 
own  sincerity,  to  wonder  whether  the  threefold  confession 
concealed  a  veiled  prediction  that  he  would  fall  again. 
Or  perhaps  he  thought  that  Jesus  distrusted  him.  There- 
fore, being  grieved  and  not  daring  to  assert  his  love 
"  more  vehemently,"  as  in  days  gone  by,  he  would  have 
done  so  promptly,  Simon  appealed  once  more  and  most 
emphatically  to  our  dear  Lord's  twofold  knowledge,  to 
His  experimental  knowledge  of  Peter's  past  life,  and  to 
His  omniscience.  "  Lord,  Thou  knowest  all  things,  Thou 
knowest  that  I  love  Thee." 

The  words  imply  a  confession  of  the  Divinity,  for  God 

/  alone  searches  the  depths  of  the  human  soul.    The  blood 

mounted  to  Peter's  face  as  he  looked  at  Jesus  and  ardently 

uttered  this  third  confession,  which  expressed  so  much 

humihty  and  consciousness  of  honesty  of  purpose  and  word. 

If  Simon  had  failed  in  his  supreme  hour  of  trial,  it  was  not 

because  his  love  for  Jesus  was  a  mere  fleeting  sentiment, 

or  a  spurious  imitation :  no,  it  was  genuine  love,  but  weak. 

Simon  was  passing  through  a  phase  in  the  Christian  Hfe 

common  to  all  the  faithful,  one  which  St.  Paul  experienced 

and  which  he  expresses  in  these  words,  which  ring  like  a 

knight's  challenge  :   "  When  I  am  weak,  then  am  I  power- 

\^^^  ful.     Gladly  then  will  I  glory  in  my  infirmities,  that  the 

power  of  Christ  may  dwell  in  me."  ^    Peter  fell  when  he 

1  Rom.  xi.  29.  «  2  Cor.  xii.  9. 

246 


Primacy  Conferred  upon  St.  Peter 

thought  himself  strong ;    he  stood  when  he  reahsed  his 
weakness  and  trusted  in  the  power  of  the  most  High. 

Peter  said  :  "  Lord,  Thou  knowest  all  things."  How 
glad  he  was  to  be  able  to  appeal  to  Christ's  intimate  know- 
ledge of  his  past  hfe  and  present  dispositions  !  How  much 
Jesus  knew  of  Peter's  attachment  to  His  Sacred  Person  ! 
Simon  Peter  had  so  promptly  obeyed  the  call  to  become  a 
fisher  of  men  ;  he  had  walked  upon  the  waters  to  go  to  his 
loved  Master ;  he  had  served  Him  faithfully  until  that 
fatal  hour  of  weakness,  when  Satan  accomphshed  his  desire 
to  sift  Simon  as  wheat ;  and  that  denial  was  immediately 
followed  by  the  most  sincere  repentance,  **  going  out " 
from  the  scene  of  his  fall,  Simon  had  "  wept  bitterly." 

Jesus  knew  the  present  dispositions  of  His  Apostle.  He 
read  in  Simon's  soul  a  sincere  desire  to  repair  his  fall,  a 
true  deep  love  for  his  Master,  and  burning  zeal  for  the 
cause  of  the  Gospel  and  the  well-being  of  the  sheep  of  the 
Fold.  Looking  forward,  the  Risen  Saviour  saw,  too,  how 
Simon's  career  ever  after  would  be  a  hfelong  atonement  for 
his  denial  and  an  unequivocal  proof  to  the  world  and  the 
Church — here  represented  by  the  six  disciples  who  sat 
around — of  the  sincerity  of  that  triple  confession  of  devoted 
attachment  to  the  service  of  his  Master. 

Simon  has  thus  appealed  to  our  Lord's  omniscience, 
and  again  confessed  his  love  for  Him.  Once  more  the 
solemn  injunction  falls  from  our  blessed  Lord's  hps : 
"  Feed  My  sheep."  Not  only  are  the  lambs  to  be  fed,  but 
the  shepherd  must  likewise  provide  spiritual  food  for  the* 
sheep.  The  triple  confession  has  been  made,  the  triple 
atonement  accepted.  As  St.  Augustine  so  beautifully 
says  :  "  For  the  thrice  denying,  there  is  rendered  a  thrice 
confessing,  that  the  tongue  be  not  less  servant  unto  love 
than  it  had  been  unto  fear,  and  also  lest  the  imminence  of 
death  should  have  ehcited  more  of  speech  than  hfe  now 
present."  ^  The  whole  flock  is  now  confided  to  Peter,  his 
authority  extends  over  all  the  Fold  of  the  Good  Shepherd,. 
over  the  teaching  Church,  represented  by  the  "  sheep," 
1  Horn,  cxxiii.  §  3. 
247 


From  the   Sepulchre  to   the  Throne 

over  the  hearing  Church — the  priests  and  laity— repre- 
sented by  the  "  lambs  "  (or  as  in  some  manuscripts,  "  the 
lambkins  "). 
^r ,  This  power  and  authority  confided  to  the  supreme 
Pontiff  is  also  Divine  in  its  operation  and  significance  for 
the  whole  Church,  whose  being,  attributes,  stabihty,  Hfe, 
growth,  and  work  stand  and  fall  with  the  Primacy  of  Peter, 
a  Primacy  not  simply  of  honour  but  of  Divine  appointment 
and  jurisdiction.  Peter  is  the  Vicar  of  Christ,  not  of  any 
earthly  potentate.  Nothing  short  of  the  Divine  origin  of 
the  Church  can  explain  her  universal  sway  over  men's  souls. 
She  encloses  within  her  fold  men  of  all  nations,  of  all  classes 
of  society,  of  cultured  mentality  and  of  untutored  minds. 
She  adapts  herself  to  all  and  supplies  the  needs  of  all.  The 
little  child  learns  his  catechism  and  beheves  the  doctrine 
of  the  Holy  Eucharist,  the  deep  scholar  accepts  this  same 
revealed  truth,  though  never  can  he  fathom  its  depths. 
The  Church  is  the  One  Fold,  *'  the  one  ark  of  salvation 
for  alir 

Thanks  be  to  God  for  his  unspeakable  gift  of  a  uni- 
versal, infaUible  Church,  of  a  Pontiff  who  represents  Christ 
to  us  on  earth  and  governs  in  His  dear  Name.  St.  Peter, 
in  his  second  Epistles,  written  at  Rome  about  fifteen  years 
after  our  Lord's  Ascension,  reveals  to  us  how  he  understood 
his  grand  mission,  how  he  deemed  it  should  be  fulfilled- 
Addressing  those  in  charge  of  the  various  Christian  Churches 
in  Asia  Minor,  he  writes  thus  :  "  Feed  the  flock  of  God 
which  is  among  you,  taking  care  of  it  not  by  constraint,  but 
willingly  according  to  God,  not  for  filthy  lucre's  sake,  but 
voluntarily  .  .  .  being  made  a  pattern  of  the  flock  from 
the  heart."  Then,  because  the  ministry  entails  grave  re- 
sponsibihties  and  many  hardships,  the  Apostle  goes  on  to 
encourage  those  who  fulfil  this  arduous  office  by  bidding 
them  look  to  the  end  :  "  And  when  the  Prince  of  pastors 
shall  appear,  you  shall  receive  a  never-fading  crown  of 
glory."  1 

When  Jesus  conferred  the  Primacy  on  St.  Peter  He 
1  I  Pet.  V.  2. 
248 


Primacy  Conferred  upon  St.   Peter 

looked  down  the  ages  and  provided  for  the  spiritual  needs 
of  every  human  being  who  should  ever  be  created.  Each 
individual — the  poorest  tramp  or  beggar  child — profits  as 
much  by  the  Church  as  though  She  existed  only  for  that 
one  soul,  just  as  each  benefits  by  the  sun's  rays,  as  though 
they  fell  on  no  other  human  creature.  Do  we  value  our 
title  of  **  lambs  "  of  the  Fold  ?  Are  we  docile  to  our  shep- 
herds ?  If  the  latter  have  grave  duties  so  have  the  former. 
All  faithful  Catholics  by  their  docility  and  obedience,  by 
their  fidehty  and  loyalty,  can  do  so  much  to  lighten  the 
burden  of  those  in  charge  of  their  souls. 

Not  only  is  it  our  duty  to  obey  the  commandments 
of  the  Church,  to  live  up  to  our  Faith,  but  we  must  also 
submit  our  intellect  to  the  teaching  of  the  Roman  Pontiff. 
We  must  train  ourselves  to  "  think  "  with  the  Church,  and 
to  abstain  from  criticising  the  actions  of  those  who  rule 
us  spiritually  lest  we  be  guilty  of  the  folly  and  absurdity 
of  rejecting  that  Infalhble  Authority  appointed  by  the 
Prince  of  Pastors  and  substituting  for  it  our  fallible  judg- 
ment, ignorance,  and  consummate  impertinence.  When  the 
moment  comes  for  us  to  leave  this  world,  we  hope  to  die 
as  faithful  children  of  the  Church,  this  title  will  then  be  a 
greater  consolation  than  any  pre-eminence  which  we  may 
have  obtained  by  our  wealth,  heroism,  or  learning.  Be  it 
ours  then  to  live  as  faithful  children  of  our  Holy  Mother, 
the  CathoHc  Church,  glad  to  be  simple  lambs  of  the  Fold 
of  Christ,  dear  to  the  Good  Shepherd,  known  to  Him  by 
name.  ^ 

Another  lesson  which  we  may  learn  from  this  beautiful 
incident  of  the  apparition  of  the  Risen  Saviour  to  His 
disciples  on  the  shore  of  the  Sea  of  Tiberias  is  that  a 
deeper  love  of  God  and  our  neighbour  is  the  truest  repara- 
tion which  we  can  make  for  past  sins.  Peter  had  sinned 
grievously ;  he  had  sinned  in  spite  of  vehement  protesta- 
tions of  fidelity,  and  he  had  sinned  in  presence  of  his  Master's 
foes.  But  Peter's  repentance  was  as  deep  as  his  sin  had 
been  great,  and  he  longed  with  all  his  soul  to  make  some 
reparation  to  the  Lord  whom  he  had  denied.     That  dis- 

249 


From  the  Sepulchre  to  the  Throne 

position  was  the  fruit  of  the  work  of  grace  in  Peter,  and  He 
who  gave  that  intense  longing  had  prepared  an  outlet  for 
it — Peter  should  make  a  threefold  protestation  of  love  and 
afterwards  prove  that  love  to  be  sincere  by  his  devotedness 
to  the  lambs  and  sheep  of  the  Fold,  and  later  by  laying 
down  his  hfe  for  the  Gospel. 

The  fact  of  the  existence  of  certain  severe  Religious 
Orders,  such  as  the  Trappists,  bears  witness  to  this  desire 
of  sinners  to  repair  the  past ;  while  some  pure  victims  enter 
such  monasteries  to  atone  for  the  sins  of  others,  not  a  few 
find  there  a  refuge  where  they  can  expiate  some  grievous 
sins  of  their  past  lives,  and  all  faithful  CathoHcs  know,  in 
some  measure,  how  after  any  special  fault  there  follows  a 
keen  desire  to  make  some  atonement  to  God.  How  can 
this  desire — a  precious  gift  of  God — be  realised  ?  As 
Simon  Peter  realised  his  longing  to  redeem  the  past,  by 
increased  love  and  zeal  for  the  Risen  Saviour. 

Suppose  our  Lord  put  the  question  to  us,  prefixing  our 
name  :  "  Lovest  thou  Me  ?  "  what  would  be  our  reply  ? 
If  we  look  at  our  past  profession  and  deeds  there  is  a  painful 
contrast.  We  cannot  but  confess  our  numerous  short- 
comings and  inconsistencies.  This  experience  makes  us 
diffident  and,  in  the  normal  course  of  action,  self-diffidence 
is  the  foundation  of  our  confidence  in  God  ;  seeing  that  we 
are  so  weak,  so  prone  to  lapse  from  the  path  of  virtue,  we 
lean  upon  Him,  who  is  strong  to  save  edl  who  invoke  His 
aid.  True  humility  never  despairs,  knowing  that  God  up- 
holds His  weak,  erring  creatures  and  clothes  them  with 
His  might.  It  is  a  mere  counterfeit  of  humihty  which 
utters  the  desponding  cry :  "  1  shall  never  keep  my  re- 
solutions.    It  is  no  use  trying." 

Looking  at  the  present,  in  spite  of  previous  falls,  we 
can  bear  testimony  that  our  one  earnest  desire  is  to  serve 
God  faithfully.  We  are  enabled  by  the  grace  of  God  to 
answer  the  Master's  question.  We  can  reply  Uke  Simon 
Peter  :  "  Lord,  Thou  knowest  all  things,  Thou  knowest  that 
I  love  Thee**  "  Lord,  Thou  knowest  all  things."  No 
detail  of  our  past  lives  is  hidden  from  Him.     He  knows  how 

250 


Primacy  Conferred  upon  St.  Peter 

bravely  we  have  striven  on  certain  occasions,  even  though 
we  were  ultimately  conquered.  He  knows,  too,  how  at 
other  times,  hke  Peter,  we  have  capitulated  to  the  enemy 
without  striking  a  single  blow.  He  knows  all  the  circum- 
stances of  our  early  education  and  environment  which  have 
so  largely  contributed  to  make  us  what  we  are  to-day. 
He  knows  when  our  intentions  have  been  pure  and  when 
there  have  been  mixed  and  lower  motives. 

"  Lord,  Thou  knowest  all  things.''  Therefore  He  knows 
our  present  dispositions,  that  we  have  the  longing  to 
beheve,  to  hope,  to  love,  which  prompted  the  centurion's 
cry :  "  Lord,  I  beheve,  help  Thou  my  unbeUef."  Jesus 
sees  all  our  potentiaUties  for  good  or  evil.  He  knows  also 
what  the  future  holds  in  reserve,  and  therefore  we  can 
approach  Him  with  confidence  and  tell  Him  that  as  far  as 
we  dare  answer  for  ourselves  we,  who  have  so  often  denied 
Him,  yet  presume  to  say :  "  Yea,  Lord,  Thou  knowest  that 
I  love  Thee!" 

Will  He  accept  our  feeble  profession  ?  Yes,  He  of 
whom  it  is  written  :  "  The  bruised  reed  He  shall  not  break, 
and  smoking  flax  He  shall  not  extinguish,  till  He  send  forth 
judgment  unto  victory,"  ^  will  accept  our  imperfect  service 
and  lead  us  in  His  appointed  hour  "  unto  victory."  He 
will  do  more,  He  will  entrust  us  with  some  work  for  Him, 
some  apostleship  of  love  or  suffering,  and  perchance  both. 
Even  as  the  Risen  Saviour  gave  to  St.  Peter  the  charge  of 
shepherding  the  sheep,  so  He  gives  to  each  Christian  soul, 
in  a  Umited  sense,  some  sheep  or  lambkins  to  tend  for  Him. 
There  is  a  very  wide  field  in  the  Church  for  the  work  of  the 
laity ;  earnest  Catholics  are  needed  to  help  in  the  various 
social  works  which  are  estabUshed  under  episcopal  sanction. 
They  can  visit  the  sick,  instruct  converts,  teach  the  cate- 
chism to  children,  clothe  the  poor,  and  what  are  these 
occupations  but  so  many  forms  of  tending  Christ's  sheep 
and  lambs  ?  To  parents  God  confides,  in  a  very  special 
manner,  the  care  of  the  lambs,  and  blessed  indeed  are 
those  mothers  and  fathers  who  rise  to  their  high  caUing. 

1  St.  Matt.  xii.  20. 
251 


From  the  Sepulchre  to  the  Throne 

**  Feed  My  lambs."  His  lambs,  not  ours.  His  to  give 
or  take  hack  as  He  pleases,  and  those  He  places  within  that 
Eternal  Fold  of  which  the  door  only  opens  to  admit  the 
sheep  and  lambs,  never  to  let  them  go  forth  ;  those  are 
better  off,  since  the  Good  Shepherd  leadeth  them  Himself 
beside  the  still  waters  and  into  the  green  pastures. 

"  Feei  My  lambs.'"  We  have  but  to  look  around  to  find 
them.  Some  are  sickly,  others  are  straying  from  the  Fold, 
and  it  is  our  blessed  privilege  to  tend  the  former,  to  lead 
back  the  latter.  While  we  strive  thus  to  work  for  the 
„^^rince  of  Pastors,  we  prove  our  love  for  Him,  and  though 
simple  laymen,  yet,  when  "  He  shall  appear "  we,  too, 
"  shall  receive  a  never-fading  crown  of  glory."  Thus  we 
shall  prove  our  love  to  be  no  mere  ineffective  sentiment, 
but  that  charity  which  springs  from  the  conviction  that  God 
alone  merits  the  first  place  in  the  affection  of  His  creatures, 
who  are  to  be  loved  for  and  in  Him.  "  Lord,  Thou  knowest 
all  things  ;  Thou  knowest  that  I  love  Thee."  "  O  Almighty 
and  merciful  God,  grant  that  our  service  of  Thy  Divine 
Majesty  may  ever  be  that  of  a  devoted  will  and  a  sincere 
heart."  i 


SUMMARY    FOR   MEDITATION 

First  Prelude. — Contemplate  Jesus  and  His  disciples  sitting 
around  the  coal  fire  on  the  shore  of  the  Lake. 

Second  Prelude. — Ask  that,  like  St.  Peter,  you  may  prove 
your  repentance  and  love  "  in  deed  and  in  truth." 

First  Point. — Jesus  questions  Simon  concerning  his  love 
for  Him,  and  confides  the  lambs  to  his  care.  Again,  Jesus 
questions  Simon  and  entrusts  the  sheep  to  him.  Love  may 
be  an  intimate  conviction  of  a  person's  merits,  a  principle  of 
devoted  actions,  but,  alas  !  sometimes  a  mere  sentiment 
may  pass  muster  for  it. 

Second  Point. — Jesus  asks  Peter  for  a  third  confession  of 
love.  Peter,  though  grieved,  confesses  his  love  for  his  Master, 
and  is  raised  to  the  position  of  the  visible  head  of  his  brethren 
and  of  the  Church  militant. 

1  Collect  for  the  Sunday  within  the  Octave  of  the  Ascension. 
252 


Primacy  Conferred  upon  St.  Peter 

Third  Point. — The  Church  is  estabUshed  for  us.  We  must 
be  docile  sheep,  obedient  to  those  in  authority.  By  zeal  and 
charity  we  can  repair  past  offences. 

Colloquy. — Adore  your  Risen  Saviour.  Tell  Him  that  you 
do  love  Him,  that  you  wish  to  be  wholly  His.  Ask  pardon 
for  past  infidelities,  for  acts  of  cowardice,  for  broken  faith. 
Offer  yourself  to  help  the  Prince  of  Pastors.  Beg  Him  to 
point  out  to  you  where  and  how  you  may  help  to  tend  the 
lambs  and  sheep  of  the  Fold.  Pray  for  the  Pope  and  bishops 
of  the  Cathohc  Church,  for  all  who  have  the  care  of  souls. 
Pray  for  those  who  are  straying  from  the  fold.  Ask  for  the 
grace  of  final  perseverance.  Thank  Jesus  for  having  called 
you  into  the  Church,  for  deigning  to  accept  your  humble, 
imperfect  services. 


253 


XXI 

JESUS    PREDICTS    ST.    PETER'S 
MARTYRDOM 

WE  have  seen  how  Jesus  asked  St.  Peter  for  a  three- 
fold confession  of  love  as  a  reparation  for  his 
triple  denial,  and  afterwards  confirmed  him  in 
his  office  as  the  visible  Head  of  the  Church,  the  represent- 
ant  upon  earth  of  Jesus  the  invisible,  true  Head  of  the 
Church.  In  spirit  we  will  still  linger  upon  the  shores  of 
the  Lake  and  meditate  on  the  solemn  words  of  Jesus,  by 
which  He  announced  to  St.  Peter  that  the  honour  of  mar- 
tyrdom was  reserved  for  him  in  his  old  age.  The  Apostle 
was  to  receive  as  a  reward  for  his  fidelity,  the  privilege  of 
suffering  for  his  Divine  Master  and  enduring  the  same  death 
— that  of  the  Cross. 

We  can  picture  the  seven  disciples  standing  now  grouped 
around  Jesus.  Peter  faces  his  Lord,  John  stands  close  by 
Jesus  in  his  accustomed  place.  The  other  disciples  are  all 
looking  intently  at  the  Risen  Saviour,  perhaps  dreading 
each  moment  that  He  will,  as  previously,  vanish  from  their 
sight ;  all  are  awed  by  our  Lord's  solemn  majestic  de- 
meanour, and  from  His  manner  they  reahse  that  He  is 
about  to  utter  some  weighty  truth.  Yes,  weighty  indeed, 
nothing  less  than  the  raising  of  the  veil  of  the  future  and 
allowing  one  of  His  Apostles  to  look  to  the  end  of  his  Ufe  on 
earth  ;  to  learn  how  and  when  that  life  must  end.  What 
would  be  our  f  eeUngs  if  an  angel  sent  by  God  bade  us  prepare 
to  see  our  future  life  open  out  before  us  ?  Should  we  dare 
look  beyond  ?  Tense  expectation  fills  these  souls,  rever- 
ence and  awe  are  revealed  by  their  features,  and  a  mysteri- 
ous supernatural  thrill  quickens  the  pulses  of  Simon's  heart 

254 


Jesus  Predicts  St.    Peter's  Martyrdom 

as  the  Infallible  Truth,  the  Omniscient  Son  of  God  foretells 
the  future  reserved  for  the  first  Head  of  the  Church  militant. 

Our  Lord  commences  His  discourse  by  the  solemn 
asseveration,  which  was  ever  the  prelude  to  some  import- 
ant statement  or  revelation,  and  then  follows  the  prediction  : 
"  Amen,  amen,  I  say  to  thee  :  when  thou  wast  youne:er, 
thou  didst  ^rd  thyself  and  didst  walk  where  thou  wouldst. 
But  when  thou  shalt  be  old,  thou  shalt  stretch  forth  thy 
hands  and  another  shall  ^rd  thee  and  lead  thee  whither 
thou  wouldst  not.  And  this  He  said  signifying  by  what 
death  he  should  p:lorify  God." 

Simon  was  to  live  to  a  ripe  old  age  and  then  to  glorify 
God  by  laying  down  his  life  for  the  Gospel :  this  was  re- 
vealed to  him  by  the  Eternal  Truth  :  Amen,  amen,  I  say 
unto  you.**  In  later  years  St.  Peter  wrote  :  "  The  laying 
away  of  my  tabernacle  is  at  hand,  according  as  our  Lord 
Jesus  Christ  also  hath  signified  to  me."  ^  It  needs  a  strong 
soul  to  face  such  a  revelation,  to  wait  for  its  fulfilment. 
Holy  Simon  made  known  to  Mary,  the  Mother  of  Jesus  and 
of  the  Church,  when  her  Divine  Child  was  but  forty  days  old, 
i.e.  thirty- three  long  years  before  the  prediction  was  realised, 
that  a  sword  of  sorrow  should  pierce  her  soul.  To  St. 
Peter,  the  Prince  of  the  Apostles,  it  was  revealed  about 
thirty-five  years'  before  it  came  to  pass  that  he  should 
indeed  accomplish  his  promise  of  dying  for  his  Master. 
Both  these  were  strong  souls  indeed,  capable  of  bearing 
the  burden  of  such  knowledge. 

We  will  now  examine  our  Lord's  words  clause  by  clause, 
that  we  may  gather  some  precious  spiritual  fruit  for  our 
own  needy  souls.  "  When  thou  wast  younger,  thou  didst  gird 
thyself.**  According  to  an  ancient  tradition  Peter  was  a 
middle-aged  man  when  Jesus  ascended  into  heaven,  whereas 
St.  John  was  comparatively  young.  We  have  no  tradition 
concerning  the  ages  of  the  rest  of  the  Apostles.  It  seems 
probable  that,  with  the  exception  of  St.  John,  all  were  in 
the  prime  of  manhood.     Simon  Peter  stands  out  as  the  type 

1  2  Pet.  i.  15. 

»  It  is  generally  accepted  that  St.  Peter  died  circa  a.d.  67  or  63. 

«55 


From  the  Sepulchre  to  the  Throne 

of  a  man  of  an  ardent,  impulsive  nature,  in  contrast  to  St. 
John,  who  is  taken  as  representing  the  contemplative  life. 
All  we  know  of  Simon  Peter  proves  him  to  have  been  a  man 
of  action — a  born  leader  of  men.  As  such  we  can  well  realise 
how,  in  his  youth  and  riper  manhood,  he  "  girded  "  him- 
self ;  how  he  loved  his  liberty,  how  instinctively  he  took 
the  initiative  in  any  enterprise.  When  he  was  younger — in 
contrast  to  that  day  of  his  old  age  to  which  Jesus  referred 
— then  he  girded  himself.  He  needed  no  help  to  gather  up 
his  flowing  abba  or  tunic  into  his  girdle  when  he  set  to  his 
work  or  prepared  to  travel.  He  had  but  a  brief  hour  ago 
girded  his  fisher's  coat  around  himself  that  he  might  swim 
unimpeded  to  Jesus. 

But  it  would  not  be  always  thus,  and  Peter  learns  that 
he  is  to  live  to  old  age,  and,  further,  the  blessed  assurance 
is  given  him  that  he  will  persevere  to  the  end.  Thou 
''  didst  walk  where  thou  wouldst.**  Already  Simon  Peter 
had  sacrificed  his  liberty  by  obeying  the  first  call  to  follow 
our  Lord.  For  three  years  Simon  had  thrown  in  his  lot 
with  the  great  Prophet  of  Galilee.  Proud  of  being  His 
disciple  and  deeply  attached  to  Jesus,  Simon  had  travelled 
about  in  His  company  announcing  the  kingdom  of  God. 
Already,  in  a  certain  sense,  Peter  had  given  up  his  liberty  ; 
he  was  a  wilHng  captive  in  the  service  of  Jesus.  Still,  the 
Apostle  had  walked  where  he  would  in  so  doing.  He  volun- 
tarily obeyed  the  call  to  follow  Christ ;  it  required  no 
effort  to  remain  with  Him,  to  serve  Him,  to  obey  His 
commands.  Of  all  those  blessed  three  years  of  ministry 
Simon  Peter  could  truthfully  say :  "  Lord,  it  is  good  for 
us  to  be  here  with  Thee,  doing  Thy  work,  learning  from 
Thy  lips."  It  was  not  always  to  be  thus  ;  Peter  was  to  be 
led  where  naturally  he  would  shrink  from  going. 

Solemnly  Jesus  continued  His  predictions,  none  pre- 
suming to  break  the  tense  silence  of  expectation  and  awe. 
"  But  when  thou  shall  he  old,  thou  shall  stretch  forth  thy  hands, 
and  another  shall  gird  thee  and  lead  thee  whither  thou  wouldst 
not."  Our  Lord  chooses  the  symbol  of  old  age  when  man, 
dependent  upon  his  fellows,  and — unable  even  to  gird  up 

256 


Jesus  Predicts  St.  Peter's  Martyrdom 

his  coat — stretches  out  his  arms  that  another  may  perform 
this  humble  service  for  him.  "  And  this  Jesus  said,  sig- 
nifying by  what  death  Simon  Peter  should  glorify  God." 

Peter,  hke  his  Master,  was  to  be  crucified.  The  position 
of  the  outstretched  arms  of  one  whom  another  is  girding 
is  that  of  a  man  on  the  cross.  Peter  was  girded  by  an- 
other when  he  was  fastened  to  his  cross.  According  to  an 
ancient  tradition,  St.  Peter  was  crucified  outside  the  walls 
of  Rome  on  the  same  day  that  St.  Paul  was  led  out  there 
to  execution.  The  Church  keeps  the  feast  of  both  these 
Apostles  on  the  twenty-ninth  of  June.  Eusebius  briefly 
records  the  labours  of  St.  Peter  after  our  Lord's  Ascension, 
and  the  fulfilment  of  Jesus'  predictions  concerning  that 
Apostle's  death.  This  historian  writes  :  "  Peter  appears 
to  have  preached  through  Pontus,  Galatia,  Bithjmia, 
Cappadocia,  and  Asia  to  the  Jews  that  were  scattered 
abroad  ;  who  also,  finally  coming  to  Rome,  was  crucified 
with  his  head  downward,  having  requested  of  himself  to 
suffer  in  this  way,"  ^  i.e.  in  the  opposite  position  to  which 
Jesus  was  crucified,  St.  Peter  deeming  himself  unworthy 
to  suffer  in  exactly  the  same  position  as  his  Divine  Master. 
Did  the  Prince  of  the  Apostles  understand  the  true  signifi- 
cance of  the  metaphor  of  being  girded  and  led  whither  he 
would  not  wish  to  go  ?  Did  he  pierce  the  veil  of  the  figure 
and  see  behind  the  word  "  Crucifixion  "  writ  large  ?  We 
know  not ;  the  words  of  Jesus  do  not  actually  specify  this 
cruel  death,  and  St.  John  may  have  given  the  explanation 
of  his  Master's  words  in  the  light  of  its  fulfilment,  for  John 
wrote  his  Gospel  more  than  twenty  years  after  St.  Peter's 
martyrdom.  TertuUian  also  {circa  220)  bears  witness  to 
St.  Peter's  being  crucified  ^  at  Rome,  and  this  tradition  has 
never  been  questioned  by  the  Church. 

Certainly  the  words  of  Jesus  pointed  to  bonds  and 
imprisonment — to  suffering  for  the  Gospel.  Peter  was  to 
be  led  in  an  advanced  old  age  whither  he  would  not  natur- 
ally turn  his  steps.  Suffering  is  always  contrary  and  re- 
pugnant to  our  nature,  above  all,  death  arouses  an  intense 

J  Eccles.  His.,  Bk.  Ill,  ch.  i.  2  In  Scorp.,  §  15. 

257  R 


From  the  Sepulchre  to  the  Throne 

recoil,  for  death  did  not  originally  enter  into  God's  plan  of 
creation.  Man  was  destined  to  immortality,  both  of  soul 
and  body.  Moreover,  death  is  that  phase  of  our  existence 
of  which  we  have  no  experience  whatever  and  therefore  no 
preparation,  humanly  speaking,  for  the  rending  apart  of 
soul  and  body.  We  do  experience  small  and  great  suffer- 
ings :  the  former  pave  the  way  for  the  latter,  but  there  is 
no  such  slow  preparation  for  the  separation  which  death 
exacts,  no  partial  rending  asunder  of  soul  and  body.  Death 
comes  but  once  and  is  final  as  far  as  this  life  is  concerned. 
There  is  no  rehearsing  for  death.  Try  as  we  will  to  fore- 
stall that  solemn  moment  by  reflecting  on  the  certainty 
of  death,  and  on  the  deathbeds  which  we  have  wit- 
nessed, still  we  cannot  realise  that  the  separation  must 
come  for  us  individually  ;  practically,  we  still  think  all  men 
mortal  except  ourselves,  as  one  of  our  great  poets  has  truly 
said. 

Certainly  after  Pentecost,  when  the  Holy  Spirit  brought 
to  the  remembrance  of  the  Apostles  all  that  Jesus  had  ever 
taught  them,  they  must  all  have  expected  to  die  a  violent 
death,  for  when  our  Lord  sent  out  His  twelve  Apostles  to 
evangelize  during  His  lifetime  on  earth.  He  told  them  plainly 
what  awaited  them.  If  the  solemn  warnings  He  gave  them 
were  not  understood  at  the  time,  yet,  after  He  had  endured 
the  Cross,  despising  the  shame,  and  had  sat  down  at  the 
right  hand  of  God,  after  the  Holy  Ghost  had  called  all  His 
words  back  to  their  remembrance,  and  when  the  persecu- 
tions arose  in  Jerusalem — never  to  cease,  indeed,  as  long  as 
time  lasts — then  the  Apostles  could  have  had  no  doubt  as 
to  their  end  ;  they  all  knew  that  in  some  form  or  another 
martyrdom  awaited  them  at  the  end  of  life's  highway,  at 
the  close  of  "  the  royal  road  of  the  cross."  Often  they 
must  have  pondered  over  the  solemn  words  of  Jesus : 
"  Beware  of  men,  for  they  will  deliver  you  up  in  councils 
and  .  .  .  scourge  you  in  their  synagogues.  You  shall  be 
brought  before  kings  and  governors  for  My  sake  .  .  .  You 
shall  be  hated  of  all  men  for  My  Name's  sake.  Fear  you 
not  them  that  kill  the  body  and  are  not  able  to  kill  the  soul. 

258 


Jesus  Predicts  St.  Peter's  Martyrdom 

I  came  not  to  send  peace  but  the  sword.  He  that  taketh 
not  up  his  cross,  and  foUoweth  Me,  is  not  worthy  of  Me.  He 
that  shall  lose  his  life  for  Me  shall  find  it."  ^ 

None  of  these  solemn  predictions  were  reahsed  during 
the  Apostles'  first  mission ;  on  the  contrary,  they  returned 
full  of  peace  and  "  told  Him  all  they  had  done,"  ^  they 
record  no  persecution  or  opposition.  These  were  to  come 
in  the  future,  as  Jesus  reminded  them  again  at  the  Last 
Supper,  when  He  said  :  "  The  hour  cometh,  that  whoso- 
ever killeth  you  will  think  that  he  doth  a  service  to  God."  ^ 
And  Jesus  added:  ''These  things  I  have  told  you,  that 
when  the  hour  shall  come,  you  may  remember  that  I  told 
you  of  them." 

Hence  it  is  manifest  that  when  our  Lord  foretold  the 
martyrdom  of  St.  Peter  He  simply  corroborated  what  He 
had  previously  told  all  the  Twelve,  but  with  greater  details 
of  time  and  manner.  Simon  Peter  knew  that  he  would  be 
privileged  to  die  for  his  Divine  Master,  and  in  spite  of  all 
natural  feehngs  of  repugnance,  he  could  speak  calmly  of  it 
as  a  "  mere  laying  aside  "  of  his  earthly  tabernacle,  a  folding 
up  of  the  tent  in  which  his  soul  had  sojourned.  And  thus 
history  records  that  "  Peter  who,  in  presumptuous  haste, 
had  promised  to  die  for  Christ,  at  last  did  die  for  Him  in 
perfect  love.  It  was  needful,  however,  that  Christ  should 
die  first  for  the  salvation  of  Peter,  before  Peter  could  die 
for  the  Gospel  of  Christ."  * 

The  Good  Shepherd  giveth  His  hfe  for  the  flock,  and 
those  He  chooses  to  take  His  place  upon  earth  must  be 
prepared  to  do  likewise.  All  the  Apostles  shed  their  blood 
for  Christ,  except  St.  John,  who  was  miraculously  pre- 
served when  immersed  in  a  cauldron  of  boiHng  oil.  St. 
James  the  Great — who  heard  Christ's  prediction  to  St. 
Peter  and  to  whom  no  special  prediction  appears  to  have 
been  granted — was  the  first  to  give  his  life  for  the  Gospel. 
St.  John  outlived  all  the  rest  and  died  a  natural  death. 

St.  Peter  and  likewise  St.  Andrew,  his  brother,  went 

1  St.  Matt.  X.  passim.  2  gt.  Luke  ix.  10. 

'  St.  John  xvi.  2.  *  St.  Aug.  Horn,  cxxiii. 

259 


From  the  Sepulchre  to  the  Throne 

to  the  cross.  When  the  hour  came  to  suffer,  St.  Peter, 
trusting  in  the  strength  of  his  Master,  was  ready  to  "  glorify 
God."  It  is  a  beautiful  thought  that  the  death  of  the 
faithful  servant  is  spoken  of  not  as  a  trial  or  a  humiUation, 
a  penalty,  but  as  a  deed  that  glorifies  God.  St.  Peter  by 
his  crucifixion  confessed  his  Master's  Divinity,  for  who 
would  die  for  a  man  long  since  dead  ?  He  confessed,  like- 
wise, Jesus'  veracity  and  omniscience,  since  his  own  death 
realised  the  predictions  uttered  by  his  Master  ;  likewise 
St.  Peter's  death  revealed  the  genuineness  of  his  love  for 
Christ,  for  "  greater  love  than  this  hath  no  man,  that  a 
man  lay  down  his  Hfe  for  his  friend,"  and  our  Lord  has  said, 
"  I  have  called  you  friends."  For  Jesus — Simon's  Friend, 
He  who  cleaveth  closer  than  a  brother — the  faithful 
Apostle  gladly  laid  down  his  hfe.  The  beautiful  tradition 
is  well  known  concerning  St.  Peter's  death.  Urged  by  the 
entreaties  of  the  faithful,  who  pleaded  the  need  of  his 
living  for  the  sake  of  the  Church,  St.  Peter  had  consented 
to  take  refuge  in  flight.  As  he  passed  along  the  Appian 
Way,  he  met  his  Lord,  bearing  a  heavy  cross.  "  Whither 
goest  Thou,  Lord  ?  "  he  asked.  "  To  Rome,  to  be  crucified 
again,"  Jesus  replied.  Then  the  Apostle  understood  that 
his  hour  had  come,  that  he  must  stretch  forth  his  hands  to 
the  cross,  and  be  girded  to  it  by  his  executioners,  and  that 
for  him  on  the  morrow  there  would  be  "  a  going  to  the 
kingdom  " — that  Christ  would  suffer  again  in  his  faithful 
servant :  and  St.  Peter  turned  back,  ready  to  glorify  God 
by  the  cross,  that  thus  he  might  go  to  his  Risen  Lord  and 
abide  with  Him  for  ever. 

From  that  cross  Peter's  spirit  passed  to  the  embrace  of 
his  Master,  who  had  stood  by  him  while  he  agonised,  and 
there,  without  the  walls  of  Rome  in  the  place  of  execution, 
the  Prince  of  the  Apostles  was  welcomed  to  his  eternal 
home  by  the  Shepherd  and  Bishop  of  the  Fold,  whose  sheep 
and  lambs  he  had  so  faithfully  tended  and  for  whom  he  had 
shed  his  blood.  Once  more — and  this  time  for  him  alone 
— St.  Peter  heard  the  voice  of  Jesus :  "  Well  done,  good 
and  faithful  servant,  enter  thou  into  the  joy  of  thy  Lord." 

260 


Jesus  Predicts  St.   Peter's  Martyrdom 

Truly  "  things  are  not  what  they  seem  "  :  contrast  the  two 
scenes  :  the  blood-stained  cross  bearing  the  dead  body  of 
St.  Peter,  the  deep  grief  of  the  Christians,  the  fiendish  joy 
of  the  Roman  executioners,  and  near  by  a  headless  human 
trunk  leaning  against  a  blood-stained  block  ;  the  head  lies 
in  a  basket  of  sand.  The  sight  makes  one  shudder  !  What 
a  tremendous  mystery  is  human  pain  !  Yes,  but  look  up 
for  a  solution  to  this  enigma.  See  the  Son  of  God  welcoming 
the  home-coming  of  His  faithful  shepherds  ;  look  how  the 
Queen  of  Heaven  greets  them  ;  listen  to  the  acclamations 
of  the  angelic  choirs  !  The  kingdom  of  Heaven  suffereth 
violence  and  the  violent  take  it  by  force,  and  for  those  who 
have  thus  striven  there  is  laid  up  an  eternal  reward  in  that 
Home,  where  sorrow  and  weeping  will  be  unknown.  This 
\dsion  solves  the  enigma  of  life's  anguish  and  problems. 

But  we  have  wandered  from  the  shores  of  the  Lake, 
where  Jesus  still  stands,  surrounded  by  His  faithful  disciples. 
We  see  Him  prepare  to  go  forward,  and  He  invites  St. 
Peter  to  follow  Him  :  "  When  He  had  said  this,"  i.e.  after 
He  had  foretold  Simon's  martyrdom,  "  He  saith  to  him  : 
Follow  Me."  When  at  the  Last  Supper  "  Simon  Peter 
saith  to  Him  :  Lord,  whither  goest  Thou  ?  "  Jesus 
answered  :  **  Whither  I  go  thou  canst  not  follow  Me  now, 
but  thou  shalt  follow  hereafter."  ^  We  see  Jesus  walking 
along  the  shore  :  it  is  another  parable  in  action.  Even  as 
Simon  trod  in  his  Lord's  footsteps  on  that  spring  morning, 
so  he  was  to  follow  Jesus  in  the  appointed  hour  up  the 
slope  of  Calvary.  All  the  Apostles  were  called  to  follow 
their  Master,  but  in  thus  singUng  out  Peter,  Jesus  was 
realising  His  promise,  "  Thou  shalt  follow  hereafter,"  and 
opening  the  mind  of  His  Apostle  to  grasp  the  full  signifi- 
cance. For  Peter  had  the  highest  office  and  was  therefore 
bound  to  follow  our  Lord  more  closely  than  all  the  rest. 
It  was  his  office  to  lead  the  sheep  and  the  shepherds  ;  to 
be  first  in  facing  dangers,  for  in  the  hierarchy  of  the  Church 
the  higher  office  involves  greater  love,  courage,  and  fidelity, 
and  those  who  are  privileged  to  consecrate  themselves 

1  St.  John  xiii.  t,6. 
261 


From  the  Sepulchre  to  the  Throne 

wholly  to  the  service  of  God  have  to  bear  a  heavier  cross 
than  those  of  the  * '  rank  and  file. ' '  The  brunt  of  the  combat 
falls  on  the  leaders. 

To  St.  Peter  Jesus  confided  His  Church  ;  to  St.  John 
He  confided  His  Mother.  Both  these  Apostles  (and  also 
St.  James)  had  received  special  favours  from  Jesus,  but  St. 
Peter  held  a  higher  office  in  the  Church,  hence  he  was 
called  to  imitate  his  Master  more  closely,  to  bear  heavier 
responsibilities,  to  be  crucified  like  his  Lord. 

"  When  thou  wast  younger  thou  didst  gird  thyself,  and 
didst  walk  where  thou  wouldst."  In  a  certain  sense  these 
words  apply  to  all  whose  days  of  earthly  pilgrimage  are 
declining.  The  aged  can  all  look  back  to  a  time  of  com- 
parative independence  when,  full  of  life  and  energy,  they 
made  and  executed  plans  of  all  kinds.  Their  aims  were 
high  and  they  were  prepared  to  carry  all  before  them  to 
attain  to  their  desired  end.  Youth  is  the  time  of  vigour, 
of  hopes,  of  enthusiasm.  God  wills  it  should  be  so.  Youth 
must  learn  by  its  own  experience,  and  each  man  has  his 
work  to  do,  a  different  work  according  to  his  age.  Youth, 
too,  has  its  illusions,  its  reverses,  its  joys  and  sorrows 
these  go  to  make  up  the  composite  sum  of  human  experi- 
ence. Years  pass,  and  old  age  comes  in  its  turn,  and  then 
for  some  follow  years  of  dependence,  of  physical  infirmities, 
of  loneliness. 

The  words  of  our  Lord  can  be  appHed  to  the  aged; 
they  stretch  out  their  hands,  and  another  girds  them; 
they  are  often  led  whither  they  would  not  wilHngly  go. 
Circumstances  over  which  they  have  no  control  shape  their 
lives  and  furnish  them  daily  with  occasions  of  self-sacrifice. 
It  is  hard  for  poor  human  nature  to  hold  on,  to  endure, 
especially  when  so  many  unexpected  sources  of  suffering 
open  out,  still  it  all  comes  in  accordance  with  God's  will. 
If  the  aged  are  thus  being  led  along  the  royal  road  of  the 
cross,  it  is  that  they  may  follow  Him  who  trod  it  Himself  be- 
fore He  asked  them  to  toil  painfully  along  that  thorny  way. 

To  some,  as  to  St.  Peter,  a  revelation  is  granted,  and  as 
far  as  anything  can  be  certain  on  earth  they  may  see  clearly 

262 


Jesus  Predicts  St.   Peter^s   Martyrdom 

that  poverty  awaits  them — they  have  been  unable  to  pro- 
vide for  their  old  age.  Others  know  that  they  are  the  prey 
of  some  incurable  disease.  It  is  leading  them  where  they 
would  not  ;  very  often  the  one  road  of  all  others  along  which 
a  Christian  dreads  to  travel  is  the  one  along  which  Providence 
guides  him.  Yet  it  happens  thus  by  the  will  of  God  :  "  It 
is  the  Lord."  The  crosses  which  press  so  heavily  upon  the 
aged — bereavements,  infirmities,  and  loneliness — are  the 
means  of  detaching  them  from  earth.  The  lower  inclina- 
tions may  revolt,  but  to  those  who  can  grasp  the  grand  truth 
that  the  slow  process  of  death,  which  we  call  old  age,  with 
all  its  humiliations,  glorifies  God,  the  road  homeward  loses 
its  terrors.  The  faithful  Christian  walks  gladly  thereon, 
because  it  leads  to  the  city  of  God.  The  Good  Shepherd 
is  ever  beside  His  own,  upholding  them  by  His  strength 
and  answering  the  earnest  cry  of  their  souls  :  "  Abide  with 
us,  O  Lord,  because  it  is  towards  evening  and  the  day  is 
far  spent." 

Let  us  continue  our  contemplation  ;  our  Lord  has  yet 
something  to  say  to  Peter.  The  Evangelist,  and  eye- 
witness of  this  apparition,  is  interested  in  the  incident 
which  follows.  He  writes  :  "  Peter,  turning  round,  saw 
that  disciple  whom  Jesus  loved  following,  who  also  leaned 
on  his  breast  at  supper  and  said  :  Lord,  who  is  he  that 
shall  betray  Thee  ?  Him  therefore  when  Peter  had  seen, 
he  saith  to  Jesus  :  Lord,  and  what  shall  this  man  do  ?  " 
(more  literally :  **  Lord — and  this  man — what  ?  ") 

St.  John's  intimacy  with  our  Lord  and  with  St.  Peter 
justified  his  approaching  them  nearer  than  the  rest.  Peter, 
James,  and  John  were  privileged  beyond  the  other  Apostles 
on  various  occasions.  These  three  were  allowed  to  be 
witnesses  of  the  raising  of  Jairus'  daughter,  of  the  Trans- 
figuration of  their  Lord,  of  His  Agony  in  Gethsemani. 
Peter  and  John  were  together  on  Good  Friday  morning 
in  the  palace  of  the  high  priest,  they  went  to  the  sepulchre 
on  Easter  morning,  and  we  find  John  as  Peter's  companion 
when  the  former  announced  his  intention  of  fishing  and 
tacitly  invited  the  disciples  to  accompany  him.    Both 

263 


From  the  Sepulchre  to  the  Throne 

were  natives  of  Bethsaida  ;  they  had  known  each  other  in 
youth,  and  the  common  call  to  the  Apostleship,  their  deep 
love  for  Jesus,  had  cemented  this  friendship.  Often  these 
friends  had  talked  over  their  hopes  and  aspirations,  especi- 
ally since  their  Lord  had  appeared  to  them  after  His  Resur- 
rection. Their  grand  mission  and  tremendous  responsi- 
bilities were  gradually  opening  out  before  them,  and  St. 
Peter  has  just  been  told  what  awaits  him  ahead — old  age 
and  martyrdom.  But  John,  what  of  him  ?  Had  not 
Jesus  once  promised  that  John  should  drink  of  his  Lord's 
chahce  ?  Peter  understood  now  that  to  drink  of  that 
chalice  signified  that  John  should  suffer  in  some  way,  but 
how  ?  Was  John  also  to  be  girded  and  led  whither  he 
would  not  ?  When  the  Master's  predictions  were  fulfilled 
for  Peter,  would  John  be  at  the  side  of  his  old  and  tried 
friend. 

We  can  understand  the  question  ;  it  gives  such  a 
human  touch  to  the  incident.  Friendship,  brotherly 
love  and  interest,  and  perchance  a  certain  curiosity 
prompted  the  question.  St.  Peter's  character  is  so  vividly 
and  clearly  portrayed,  he  is  ever  so  human,  so  true  to  him- 
self. The  striking  contrasts  in  the  two  Apostles  did  but 
serve  to  strengthen  their  friendship.  They  had  been  so 
united  in  life,  were  they  to  be  separated  in  death  ? 

St.  John  Chrysostom  writes  :  "  John  is  silent,  but  Peter 
speaks,  for  he  greatly  loved  John,  as  is  clear  from  what 
followed,  and  their  close  union  is  shown  through  the  whole 
Gospel  as  well  as  in  the  Acts.  .  .  .  Wherefore  Peter, 
desiring  also  that  John  should  share  with  him,  said  :  '  Lord 
what  of  this  man  ?  Shall  he  not  come  the  same  way  with 
us  ?  '  Just  as  previously,  not  being  able  to  question  Christ 
himself,  he  puts  John  forward,  so  now,  desiring  to  make 
him  a  return  and  supposing  that  he  would  desire  to  ask 
about  matters  pertaining  to  himself,  Peter  undertook  the 
questioning."  ^ 

But  it  was  not  our  Lord's  will  to  draw  aside  the  veil  for 
John  as  He  had  done  for  Peter,  and  He  replied  :    "  So  I 

1  Horn.  88. 

264 


Jesus  Predicts  St.  Peter's  Martyrdom 

will  have  him  remain  till  I  come,  what  is  it  to  thee  ?  Follow 
thou  Me."  The  original  reads  :  "  // 1  will  that  he  remain, 
&c."  Our  Lord's  reply  has  greatly  puzzled  commentators, 
as  it  puzzled  the  early  Christians  who  heard  of  it,  and  St. 
John  refers  to  the  interpretation  which  they  put  upon  our 
Lord's  words  while  he  himself  was  still  living.  "  This 
saying  therefore  went  abroad  among  the  brethren,  that 
this  disciple  should  not  die.  And  Jesus  did  not  say  to 
him  :  he  shall  not  die,  but :  So  I  will  have  him  remain  till 
I  come,  what  is  it  to  thee  ?  " 

The  words  "  till  I  come  "  are  the  most  ambiguous  in 
our  Lord's  reply.  Some  explain  this  "  coming "  of  the 
Lord  as  referring  to  the  fall  of  Jerusalem,  which  John 
lived  to  see,  and  after  which,  by  the  rapid  spread  of  the 
Gospel,  there  was,  as  it  were,  a  coming  of  the  Lord  in  power. 
Other  writers  refer  the  words  to  our  Lord's  coming  to  John 
at  the  hour  of  death  ;  others  again  understand  that  our 
Lord  spoke  purely  hypothetically,  as  though  He  had  said  : 
"  Suppose  I  will  that  he  should  live  till  I  come  to  judge  the 
world,  what  is  that  to  thee  ?  "  Thus  Jesus  taught  His 
Apostle  and  all  His  disciples  not  to  scrutinise  the  dealings 
of  God  with  our  neighbours,  but  to  leave  their  future  in 
God's  hands.  There  are  many  obscure  passages  in  the 
Scriptures,  and  this  is  one  of  them. 

In  the  primitive  Church,  especially  among  the  Thessa- 
lonian  converts,  there  was  a  strong  belief  in  the  proximity 
of  the  Second  Advent  of  Christ.  The  chief  object  of  St. 
Paul's  second  Epistle  to  the  Thessalonians  was  to  assure 
them  that  the  day  of  the  Lord  was  not  so  near  at  hand  as 
some,  seized  by  terror  or  misled  by  the  spirit  of  error,  would 
have  them  believe  it  to  be.  He  warned  them  also  not  to 
accept  as  genuine  every  document  put  forward  as  having 
been  sent  by  him,  and  tells  them  that  the  day  of  judgment 
will  not  come  "  Unless  there  be  a  revolt  first,  and  the  man 
of  sin  be  revealed,  the  son  of  perdition."  This  prevalent 
behef  accounts  for  the  saying  that  "  went  abroad  among 
the  brethren  "  that  John  should  not  die  until  Christ  came 
to  judge  the  world.    The  beloved  disciple  states  clearly 

265 


From  the  Sepulchre  to  the  Throne 

that  this  opinion  was  erroneous  ;  he  repeats  the  words  of 
his  Master,  but  does  not  explain  them.  St.  John  died  in 
the  third  year  of  the  Emperor  Trajan,  at  the  advanced  age 
of  about  one  hundred. 

However  obscure  the  first  part  of  our  Lord's  reply  to  St. 
Peter  may  be,  the  second  clause  is  perfectly  clear  :  "  Follow 
thou  Me."  The  words  are  most  emphatic,  as  though  Jesus 
had  said  to  St.  Peter  :  "  Whatever  happens  to  John  or  to 
others,  look  thou  to  thyself  and  follow  Me."  St.  Peter 
understood  and  obeyed  our  Lord's  command,  following  his 
Master  faithfully  even  to  the  cross. 

"  Follow  thou  Me.''  Jesus  addresses  these  words  to 
each  of  His  disciples  as  well  as  to  St.  Peter,  for  all  are  called 
to  work  and  suffer  for  Him.  Yet  so  often  Christians  neglect 
the  manifest  duty  of  following  Christ,  because  they  cannot 
unravel  the  workings  of  Divine  Providence.  Terrible 
accidents  happen,  the  innocent  are  engulfed  with  the 
guilty,  and  because  men  cannot  reconcile  these  events  with 
God's  love,  mercy,  and  justice,  they  revolt  and  cast  off  the 
yoke  of  His  commandments.  To  such  we  may  address  the 
words  of  God  to  His  servant  Job  :  "  Wilt  thou  make  void 
My  judgment,  and  condemn  Me,  that  thou  mayst  be  justi- 
fied ?  "  God  will  be  His  own  interpreter  in  the  end,  but 
we  do  well  to  remember  when  these  temptations  to  distrust 
God  arise  in  our  souls  that  i\iQ  finite  mind  of  man  can  never 
compass  the  Infinite  Wisdom  of  God. 


SUMMARY   FOR   MEDITATION 

First  Prelude.— Contem^lditQ  our  Lord,  as,  surrounded 
by  His  disciples,  He  foretells  Peter's  martyrdom. 

Second  Prelude. — Pray  for  the  grace  to  be  faithful  unto 
death,  by  the  exact  performance  of  daily  duties. 

First  Point.— Jesus  predicts  St.  Peter's  martyrdom. 
Suffering  and  death  are  always  opposed  to  nature.  Old  age 
has  its  special  trials. 

Second  Point.— St.  Peter  questions  Jesus  concerning  St. 
John.     Our  Lord  replies  by  an  obscure  hypothesis.     We  must 

266 


Jesus  Predicts  St.   Peter's  Martyrdom 

trust  God  with  regard  to  all  obscure  questions,  content  to 
follow  Him  faithfully. 

Colloquy. — Thank  our  Lord  for  these  great  lessons.  Accept 
your  life  and  death  as  God  has  fore-ordained  it.  Ask  for 
grace  to  suffer  for  Christ,  to  follow  Him  in  spite  of  repug- 
nances. Pray  for  the  aged,  that  they  may  sanctify  their 
infirmities.  Intercede  for  those  who  are  in  face  of  some 
lifelong  affliction.  Pray,  too,  for  those  who  question  God's 
dealings  with  His  creatures. 


267 


XXII 
CHRIST'S    COMMISSION    TO    HIS    APOSTLES 

(I) 

BETWEEN  the  Apparition  of  our  Lord  to  the  seven 
disciples  on  the  shores  of  the  Sea  of  Tiberias  and 
the  third  Apparition  to  the  Eleven,  we  must  place 
two  others  :  that  granted  to  the  Eleven  and  to  more  than 
five  hundred  disciples  in  Galilee  and  the  manifestation  to 
St.  James  the  Less — also  surnamed  "  the  Just."  Both 
these  are  mentioned  only  by  St.  Paul,  who  writes  :  "  Then 
was  He  seen  by  more  than  five  hundred  brethren  at  once  ; 
of  whom  many  remain  until  this  present,  but  some  are 
fallen  asleep.     After  that  He  was  seen  of  James."  ^ 

St.  Matthew  probably  alludes  to  the  manifestation  of 
our  Lord  in  Galilee,  spoken  of  by  St.  Paul,  when  the  former 
writes  :  "  The  Eleven  disciples  went  into  Galilee,  unto  the 
mountain  where  Jesus  had  appointed  them."  ^  The  pre- 
sence of  the  Eleven  does  not  exclude  the  five  hundred 
disciples.  Possibly  Apostles — now  reduced  to  Eleven  by 
the  death  of  Judas — were  charged  to  assemble  Christ's 
Galilean  disciples.  He  willed  that  not  only  the  privileged 
Eleven  and  the  ministering  women  should  see  Him  alive 
again,  but  also  more  than  five  hundred,  each  of  whom,  in 
his  own  sphere  of  influence,  would  be  also  a  witness  to  the 
Resurrection.  If  there  were  Twelve  formally  accredited 
witnesses  to  the  fact  of  the  Resurrection  of  Jesus  of  Nazareth, 
there  were  also  others  to  whom,  "  by  many  proofs,"  "  He 
showed  Himself  alive  again  after  His  Passion."  These 
disciples  did  their  part  in  propagating  the  news  of  our 
Lord's  Resurrection,  and  we  can  realise  with  what  venera- 
1  I  Cor.  XV.  6.  2  St.  Matt,  xxviii.  i6. 

268 


Christ's  Commission  to  His  Apostles 

tion  they  must  have  been  regarded  by  those  who  had  not 
been  so  privileged.  When  some  had  **  fallen  asleep,"  those 
who  remained  were  still  more  honoured,  just  as  we  are 
proud  to  have  still  among  us  some  of  the  Crimean  veterans 
— men  who  took  an  active  part  in  the  stirring  events  of 
those  days,  who  knew  and  fought  bravely  under  the  great 
leaders  in  that  war. 

The  manifestation  in  Galilee  on  the  mountain  "  which 
Jesus  had  appointed  "  appears  to  have  been  the  only  one 
of  which  both  the  time  and  j)lace  were  designated  by  our 
Lord.  The  name  of  the  mountain  is  not  given.  A  local 
tradition  gives  the  Horns  of  Hattin,  which  stands  between 
the  Plain  of  Gennesareth  and  Tiberias,  the  mountain  to 
which  the  "  Sermon  on  the  Mount "  is  assigned  by  some 
commentators.  It  would  seem  fitting  that,  where  the  laws 
of  the  Kingdom  of  Heaven  had  been  set  forth,  there  the 
Conqueror  of  Death  and  Hell  should  show  Himself  alive 
again  before  ascending  to  the  Father. 

The  Risen  Saviour  appeared  on  the  mountain  in  Galilee 
to  the  Eleven  and  to  the  numerous  disciples  who  were 
waiting  there  for  His  promised  visit.  We  feel  sure  that 
the  ministering  women  were  there  and  also  St.  Matthias, 
who  was  shortly  to  be  elected  in  place  of  Judas.  Of  that 
multitude  some  had  already  seen  their  Risen  Lord ;  for 
others  it  was  to  be  the  first  manifestation,  and  they  waited 
with  bated  breath  and  speechless  awe,  for  they  were  there 
by  appointment  to  meet  the  One  who  had  risen  from  the 
grave  by  His  own  power  ;  the  One  whom  many  of  them 
had  seen  hanging  upon  the  Cross  on  Good  Friday.  He  had 
come  back  to  hfe — so  His  Apostles  said — and  they  were 
waiting  for  Him  to  manifest  Himself. 

Lo,  there  He  stands  :  they  did  not  see  Him  approach. 
Can  it  be  really  He  ?  Is  it  not  an  illusion  ?  These  were 
the  misgivings  of  those  who  doubted.  There  was  some- 
thing so  unearthly  about  His  appearance  that  these  dis- 
ciples could  not  believe  it  was  really  He  Himself.  But  if 
"  some  doubted,"  the  rest,  including  the  Eleven,  "  seeing 
Him,  adored." 

269 


From  the  Sepulchre  to  the  Throne 

We  have  no  further  details  ;  it  suffices  that  we  know 
Jesus  manifested  Himself  so  publicly  in  that  province  of 
Palestine  where  His  work  had  been  most  successful,  and 
that  faith  in  His  Divinity  was  gradually  increasing.  "  See- 
ing Him,  they  adored  "  ;  we  will  join  our  act  of  worship 
with  theirs  and  say  to  our  Risen  Lord  :  "  Laudamus  Te, 
henedicimus  Te,  adoramus  Te,  glorificamus  Te,  Gratias 
agimus  Tihi  propter  magnam  gloriam  Tuam/' 

No  Evangelist  mentions  the  apparition  of  our  Lord  to 
St.  James  the  Just,  afterwards  Bishop  of  Jerusalem,  but 
the  fact  is  certain,  since  we  have  the  authority  of  St.  Paul 
for  it.  The  Apostle  of  the  Gentiles  probably  heard  it  from 
the  lips  of  St.  James  himself,  whom  he  saw  in  Jerusalem 
several  times.  It  is  evident  that  all  the  apparitions  of  our 
Lord  are  not  recorded  by  the  Evangelists,  since  St.  Luke 
speaks  of  these  manifestations  as  having  been  spread  over 
the  whole  of  the  forty  days  between  the  Resurrection  and 
the  Ascension. 

The  third  recorded  apparition  to  the  Eleven  is  generally 
supposed  to  have  taken  place  in  the  Cenacle  in  Jerusalem 
just  before  the  Ascension.  In  order  to  give  the  sequence 
of  events,  commentators  have  harmonised  the  four  different 
accounts  of  the  S3moptists  and  the  Acts  of  the  Apostles. 
St.  John  has  no  reference  to  this  manifestation  ;  knowing  it 
to  have  been  recorded  in  the  other  Gospels,  he  omitted  it 
in  his  own. 

The  harmonised  narrative  runs  thus :  "At  length  He 
appeared  to  the  Eleven  as  they  were  at  table  ;  and  He  up- 
braided them  with  their  incredulity  and  hardness  of  heart, 
because  they  did  not  believe  them  who  had  seen  Him  after 
He  was  risen  again.  And  Jesus,  coming,  spoke  to  them, 
saying :  All  power  is  given  to  Me  in  heaven  and  in  earth. 
Go  ye  into  the  whole  world  and  teach  all  nations,  baptizing 
them  in  the  Name  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghost,  teaching  them  to  observe  all  things  whatsoever 
I  have  commanded  you ;  and,  behold,  I  am  with  you  all 
days,  even  to  the  consummation  of  the  world.     He  that 

270 


Christ's  Commission  to  His  Apostles 

believeth  and  is  baptized  shall  be  saved  ;  but  he  that 
believeth  not  shall  be  condemned."  ^ 

Once  more  the  Eleven  were  at  table  in  the  Cenacle,  dear 
to  them  by  so  many  sacred  memories.  The  "  Great  Forty 
Days  "  were  closing  in.  Our  Saviour's  words  were  about 
to  be  fulfilled  :  "  A  little  while  and  now  you  shall  not  see  Me 
.  .  .  because  I  go  to  the  Father."  2  So  it  came  to  pass 
that,  "  at  length,"  Jesus  again  appeared  to  them  even  as 
He  had  suddenly  manifested  Himself  to  them  on  Easter 
Sunday.  By  this  time  the  Eleven  firmly  believed  in  our 
Lord's  Resurrection — not  one  doubted.  But  it  had  not 
been  thus  at  the  commencement  of  the  life  of  our  Risen 
Lord.  Then  "  they  believed  not,"  in  spite  of  the  testimony 
of  the  holy  women,  of  the  two  disciples  of  Emmaus,  nor 
would  St.  Thomas  accept  the  testimony  of  all  the  other 
Apostles.  Jesus  had  treated  their  unbelief  very  gently, 
He  did  not  upbraid  even  Thomas,  but  now  that  their  faith 
was  strong  enough  to  bear  His  reproach.  He  acted  as  He 
had  ever  done  during  their  time  of  training,  and  reproved 
them  for  their  faults — "  for  their  incredulity  and  hardness 
of  heart." 

He  vindicated  His  chosen  messengers,  for  we  are  not 
told  that  He  upbraided  the  Eleven  because  when  He 
manifested  Himself,  "  they  being  troubled  and  affrighted, 
supposed  that  they  saw  a  spirit,"  ^  but  because  they  had 
not  believed  "  them  who  had  seen  Him  after  He  was  risen 
again."  Whence  we  learn  that  God  is  jealous  of  His 
ambassadors'  honour ;  that  He  would  have  us  pay  the  same 
respect  to  their  words  as  to  His,  since  He  has  said  :  "He 
that  heareth  you  heareth  Me,  and  he  that  despiseth  you 
despiseth  Me."  Certainly  our  Lord's  rebuke  increased  the 
Apostles'  contrition  for  their  want  of  faith  and  also  their 
humility.  It  was  thus  that  Jesus  prepared  them  for  the 
solemn  charge  He  was  about  to  give  them.  Already  St. 
Peter  had  been  raised  to  the  Primacy,  now  the  great  charge 

^  St.  Matt,  xxviii.  18-20  ;   St.  Mark  xvi.  14-16. 
«  St.  John  xvi.  16.  »  St.  Luke  xxiv.  27- 

271 


From  the  Sepulchre  to  the  Throne 

of  promulgating  the  Gospel  was  given  to  the  whole  Apostolic 
College. 

Never  had  such  majestic  words  been  uttered  by  any 
monarch  however  powerful :  "All  power  is  given  to  Me  in 
Heaven  and  in  earth.*'  Whether  these  words  were  uttered 
in  the  Cenacle  or  on  Mount  Olivet  just  before  Jesus  ascended 
— as  some  commentators  think — their  import  is  the  same. 
**  All  power  is  given — ^literally  was  given  {eSodrj) — to  Him 
as  the  Son  of  man,  as  the  reward  of  His  Incarnation, 
Passion,  and  Death.  It  was  not  conferred  upon  Him  as 
the  Son  of  God,  for  in  virtue  of  His  Divinity  He  had  the 
supreme  right  to  reign  together  with  the  Father  and  the 
Holy  Ghost. 

David  prophesied  as  though  he  had  heard  the  Father 
addressing  the  Son,  saying  to  Him  :  "  Ask  of  Me,  and  I 
will  give  Thee  the  Gentiles  for  Thy  inheritance,  and  the 
utmost  parts  of  the  earth  for  Thy  possessions."  ^  Isaias 
also  foresaw  the  dominion  of  the  Lord's  Christ  when  he 
wrote  :  "A  son  is  given  to  us  and  the  government  is  upon 
His  shoulder,  and  His  name  shall  be  called  Wonderful, 
Counsellor,  God  the  Mighty,  the  Father  of  the  world  to 
come,  the  Prince  of  Peace."  ^  Xo  Daniel  there  was  granted 
a  "  vision  of  the  night,"  which  he  thus  records  :  "  Lo,  One 
like  the  Son  of  man  came  with  the  clouds  of  heaven,  and 
He  came  even  to  the  Ancient  of  days,  and  they  presented 
Him  before  Him.  And  He  gave  Him  power  and  glory  and 
a  kingdom  :  and  all  peoples,  tribes,  and  tongues  shall 
serve  Him  :  His  power  is  an  everlasting  power.  .  .  .  His 
kingdom  shall  not  be  destroyed."  ^ 

Centuries  passed  away,  the  morning  of  the  New  Dis- 
pensation dawned  :  David,  Isaias,  and  Daniel  had  long 
gone  to  their  rest  when  Gabriel,  God's  ambassador  to  the 
lowly  Virgin  of  Nazareth,  predicted  to  her  that  her  Son 
should  be  great,  that  His  kingdom  should  have  no  end. 
Thirty  years  later  and  the  Baptist,  fulfilling  his  sublime 
mission,  was  setting  forth  the  grandeurs  of  the  Messias, 
telling  men  how  the  Father  loved  the  Son  and  had  given 

1  Ps.  ii.  8.  ^  Isa.  ix.  6.  ^  Dan.  vii.  13. 

272 


Christ's  Commission  to  His  Apostles 

all  things  into  His  hands.  At  last  the  Son  Himself  came, 
and  throughout  His  public  Hfe  He  continually  referred  to 
the  power  and  authority  which  the  Father  had  given  Him 
as  the  Son  of  man.  Speaking  to  the  Jews  in  the  Temple, 
Jesus  said  :  "  The  Father  .  .  .  hath  given  Him  power  to 
do  judgment,  because  He  is  the  Son  of  man."  ^  Addressing 
His  Father,  in  that  wondrous  prayer  of  intercession  for 
His  disciples,  Jesus  said:  "Thou  hast  given  Him  power 
over  all  flesh."  What  inspired  kings,  priests,  and  prophets 
had  testified,  what  He  had  Himself  so  often  taught,  Jesus 
reiterated  solemnly  when  He  appeared  to  the  Eleven  before 
confiding  to  them  the  superhuman  task  of  evangelising  the 
whole  world. 

Think  what  their  mission  meant !  How  could  a  few 
poor,  iUiterate  men,  mostly  fishermen,  ever  take  such  a 
command  seriously  except  it  had  been  given  by  One  who 
could  say :  ''All  power  is  given  to  Me  in  Heaven  and  in 
earth  "  ?  The  Apostles  were  so  sure  of  the  validity  of  their 
mission,  precisely  because  it  was  conferred  upon  them  by 
One  who  spoke  with  authority.  The  intrepid  courage  of 
the  Apostles,  the  success  of  their  labours,  and  the  continued 
existence  of  the  Catholic  Church  in  all  ages  is  a  proof  of 
the  Divine  power  and  authority  which  founded  and  ever 
maintains  her,  in  spite  of  the  most  violent  opposition  and 
persecutions  on  the  part  of  monarchs  and  nations. 

The  Risen  Saviour,  as  it  were,  having  presented  His 
credentials,  in  virtue  of  which  He  claims  men's  allegiance, 
then  proceeded  to  unfold  before  His  Apostles'  eyes  the 
details  of  their  grand  work.  All  were  to  be  shepherds  of 
the  flock ;  all  were  to  catch  men  alive  in  the  Gospel  net. 
"Go  ye  into  the  whole  world  and  preach  the  Gospel  to  every 
creature."  What  a  stupendous  charge ! — they  were  to  go 
into  the  whole  known  world — to  Jews  and  Gentiles,  to 
civihsed  and  uncivilised,  and  to  preach  the  Gospel  to  every 
creature.  They  were  no  longer  to  confine  their  labours 
"  to  the  lost  sheep  of  the  house  of  Israel,"  no  longer  forbid- 
den to  enter  the  cities  of  the  Samaritans.    The  time  had 

^  St.  John  V.  27. 

273  § 


From  the  Sepulchre  to  the  Throne 

come  to  make  known  the  glad  tidings,  since  the  Redeemer 
had  accompUshed  His  self-imposed  work  of  redemption. 
They  were  to  go  in  His  Name,  as  His  representatives  holding 
a  Divine  Commission. 

"  All  power  is  given  to  Me  in  Heaven  and  in  earth." 
We  are  the  disciples  of  Him  who  alone  could  utter  these 
words  truthfully,  and  notwithstanding  how  often  we  3deld 
to  cowardice  and  despondency.  We  speak  as  though  the 
Lord's  arm  were  shortened,  as  though  men  were,  after  all, 
stronger  than  God.  When  things  seem  to  go  wrong,  it  is  by 
His  permissive  Will :  He  has  not  abdicated  His  throne. 
Human  malice  seems — but  only  seems — to  prevail,  for  the 
Galilean  must  conquer  in  the  end,  as  Julian,  the  Apostate, 
was  forced  to  confess,  as  all  God's  enemies  will  ultimately 
acknowledge.  Therefore,  when  we  are  face  to  face  with 
obstacles,  either  in  the  world  or  in  our  own  souls,  we  ought 
to  go  boldly  forward,  since  "  All  power  in  Heaven  and  in 
earth  "  has  been  given  to  our  Leader,  who  alone  is  Invincible. 

"Go  ye  into  all  the  world.'*  How  many  thousands  are 
obeying  this  command  to-day  in  all  parts  of  our  earth ! 
The  work  of  making  disciples  of  men  is  ever  being  carried 
on,  openly  when  possible,  secretly  when  necessary.  The 
hierarchy  have  the  special  charge  of  spreading  the  Faith, 
but  this  glorious  privilege  is  not  solely  reserved  for  the 
priesthood.  All  Catholics  can  evangelise  by  word  and  deed 
in  that  little  spot  of  our  earth's  surface  where  God  has 
placed  them.  The  Faith  is  spread  by  holy  lives,  as  well  as 
by  the  diffusion  of  Catechisms  of  Christian  Doctrine.  Pure 
literature — even  fiction — may  help  on  the  kingdom  of  God. 
A  good  picture  may  teach  a  lesson  which  will  lead  souls  to 
the  foot  of  the  Cross. 

Having  taught  all  nations,  Christ's  ministers  are  charged 
to  baptize  them  into  the  Name  of  the  Father,  and  of  the 
Son,  and  of  the  Holy  Ghost.  This  does  not  simply  mean 
that  men  were  to  be  baptized  by  invoking  the  Name  of  the 
Trinity,  nor  simply  with  the  sanction  of  the  Blessed  Trinity, 
but  it  includes  bringing  them  into  communion  with  all  who 
believe  in  and  profess  obedience  to  the  august  Trinity. 

274 


Christ's  Commission  to  His  Apostles 

Hence  all  Christians,  in  virtue  of  their  baptism,  are 
pledged  to  profess  their  belief  in  the  Three  Persons  in  One 
God.  By  baptism  they  become  members  of  Christ's  mysti- 
cal Body — the  Catholic  Church — and  are  bound  to  obey  Jesus 
Christ,  the  Head  of  the  Church,  and  His  Vicar  on  earth, 
the  Pope.  Baptism  is  no  empty  form,  it  is  a  passage  from 
death  to  life,  and  this  spiritual  life  is  manifested  by  deeds. 
The  baptized  are  under  the  obligation  of  observing  "  all 
things  whatsoever "  Christ  taught  His  disciple  orally. 
Only  a  living  faith,  proved  by  docihty  to  the  command- 
ments of  God  and  of  the  Church,  will  avail  unto  salvation. 

Having  laid  the  awful  responsibihty  of  teaching  every 
creature  upon  the  Apostles,  Jesus  consoled  them  by  the 
blessed  assurance  of  His  abiding  Presence  :  "  I  am  with 
you  all  days,  even  to  the  consummation  of  the  world." 
The  history  of  the  Church  in  all  ages  bears  witness  to  the 
abiding  Presence  of  our  Lord  with  and  in  His  Church. 
Yes,  He  is  really  with  her,  guiding  her  into  all  truth,  present 
in  those  who  govern,  present  in  the  Blessed  Sacrament  of 
the  Altar,  present  in  the  souls  of  all  who  are  united  to  Him 
by  grace.  Here  we  have  another  great  encouragement 
to  do  manfully  :  He  to  whom  all  power  is  given  is  with  the 
Church  all  her  days,  with  each  faithful  disciple.  This  is 
the  secret  of  the  marvellous  supernatural  vitality  of  the 
Church.  Her  Risen  Lord  abides  with  her.  This  also  ex- 
plains why  the  Faith  is  all-in-all  to  every  true  Catholic, 
since  he  does  not  give  his  adhesion  to  some  human  system 
but  to  the  living  voice  of  the  Church,  which  is  none  other 
than  that  of  her  Divine  Lord  and  Saviour. 

"  He  that  believeth  and  is  baptized  shall  be  saved."  Not 
only  are  all  CathoHcs  bound  to  keep  God's  commandments, 
to  observe  all  things  whatsoever  Jesus  laid  upon  His  first 
disciples,  but  they  must  also  believe  the  truths  revealed 
by  God  to  the  Church  of  which  the  Apostles  were  the  foun- 
dation stones.  Those  truths  taught  to  them  are  handed 
down  to  men  by  the  teaching  of  the  Infallible  Church,  and 
it  is  incumbent  upon  all  to  accept  her  teaching.  No  good 
works  are  meritorious  unless  they  are  the  expression  of  a 

275 


From  the  Sepulchre  to  the  Throne 

living  faith.  Yet  men  tell  us  that,  provided  we  lead  good 
moral  lives,  it  matters  little,  or  not  at  all,  what  we  beUeve. 
Such  is  not  the  teaching  of  the  Risen  Saviour,  for  He 
links  the  eternal  salvation  of  men  with  their  faith  in  His 
doctrine  :  "He  that  beheveth  not  shall  be  condemned." 
Consequently  men  are  not  free  to  reject  any  article  of  faith 
revealed  by  God.  Man's  act  of  faith  in  God's  words  is  a 
testimony  to  the  Creator's  veracity.  Human  beings  can- 
not be  free  to  believe  what  they  choose,  to  accept  simply 
what  appeals  to  them  as  credible  and  to  reject  whatever 
does  not  seem  probable,  since  the  very  base  of  faith  is  God's 
veracity  and  not  the  fact  that  a  given  doctrine  appears 
reasonable  to  the  human  intelligence.  Mere  human 
opinion — which  those  without  the  Church  dignify  by  the 
name  of  faith — is  as  far  removed  from  true  supernatural 
faith,  which  accepts  God's  word  for  a  thing,  as  earth  is  from 
Heaven. 

"  He  that  helieveth  not  shall  he  condemned.'*  These  words 
apply  only  to  those  who  wilfully  reject  the  truth,  not  to 
those  who  have  never  heard  the  message  of  Christ's  am- 
bassadors. Men  can  be  saved  without  baptism,  for  faith 
and  contrition  can  supply  its  place  when  baptism  cannot 
be  had,  but  nothing  can  be  substituted  for  faith.  The 
condemnation  uttered  by  our  Lord  falls  upon  those  who 
knowingly  and  wilfully  reject  the  hght  of  Hfe,  upon  those 
who  "  love  darkness  rather  than  light,"  upon  the  culpably 
ignorant. 

In  our  twentieth  century  there  has  been  a  great  revolt 
against  the  so-called  "  damnatory  clauses  "  of  the  Atha- 
nasian  Creed.  Certain  non-CathoHcs  object  to  the  sub- 
joined solemn  denunciation  :  "  Whosoever  will  be  saved, 
before  all  things  it  is  necessary  that  he  hold  the  CathoUc 
faith.  Which  faith,  except  everyone  do  keep  entire  and 
inviolate,  without  doubt,  he  shall  perish  everlastingly." 
But  compare  these  passages  of  our  ancient  creed  with  the 
Risen  Saviour's  solemn  charge  :  "He  that  beheveth  not 
shall  be  condemned."  Hence  it  is  clear  that  those  who 
profess  to  accept  Christianity  must  accept  the  Athanasian 

276 


Christ's  Commission  to  His  Apostles 

Creed,  which  is  but  a  paraphrase  of  our  Lord's  own  words. 
These  clauses,  which  have  aroused  so  much  opposition, 
apply,  like  our  Lord's  words,  only  to  obstinate  unbelievers  ; 
to  those  whose  ignorance  is  culpable. 

Thanks  be  to  God,  there  are  many  who  are  united  to 
Him  by  grace,  although  they  do  not  profess  the  Catholic 
Faith.  These  are  those  "  other  sheep  "  of  whom  Christ 
spoke,  and  whom  He  will  some  day  bring  into  the  One  Fold. 
They  may  not  be  brought  into  the  Fold  of  the  Church 
MiHtant,  but  they  belong  to  the  soul  of  the  Church,  and 
either  at  the  hour  of  death  or  when  their  purgatory  is  over, 
the  Good  Shepherd  will  gather  them  unto  His  elect.  Were 
it  otherwise,  were  only  those  who  accept  the  Catholic  Faith 
members  of  the  Church,  how  could  Jesus  Christ  be  the 
Saviour  of  all  men  ?  He  knows  His  sheep  by  name :  He 
is  ever  bringing  these  stragglers  into  the  visible  union  of 
His  Church.  Yet  there  are  thousands  of  them  who  reject 
Cathohcism,  who  cannot  accept  its  teaching,  and  among 
them  perhaps  many  who  are  very  dear  to  us,  many  whom 
we  feel  sure  would  make  such  splendid  Catholics  if  only 
they  had  the  faith. 

How  can  we  help  them  ?  By  prayer,  and  by  being 
ready  to  give  an  answer  for  the  faith  that  is  in  us.  Thus, 
once  more  the  great  truth  is  brought  home  to  us  that  all, 
in  their  sphere  of  action,  are  called  to  be  apostles  by  exer- 
cising the  apostohc  spirit  of  charity  and  zeal.  The  laity 
find  splendid  outlets  for  spreading  the  truth,  outlets  which 
are  often  closed  to  priests  and  members  of  rehgious  orders. 
Those  who  desire  to  do  some  work  for  God  need  not  look 
far  before  finding  some  in  these  days  of  social  activity. 
It  is  an  excellent  plan  to  take  an  active  part  in  at  least  one 
apostohc  work. 

**  Go  ye  .  .  .  teach  all  nations,  baptizing  them  in  the 
Name  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost." 
It  was  in  virtue  of  this  royal  mandate  that  we  were  made 
children  of  God  and  members  of  the  Church,  heirs  of  the 
kingdom  of  Heaven.  How  much  we  owe  to  our  baptism  ! 
every  sacrament  we  have  received  we  owe  to  our  baptism, 

277 


From  the  Sepulchre  to  the  Throne 

for  this  laver  of  regeneration  gives  us  a  right  to  all  the  other 
means  of  grace  as  we  need  them.  How  carefully  the 
Catholic  Church  looks  after  the  spiritual  welfare  of  her 
children,  guiding  them  into  all  truth,  protecting  them  from 
error !  As  we  close  our  meditation  on  our  dear  Lord's 
charge  to  His  Apostles,  let  us  thank  Him  for  the  benefits 
which,  through  it,  have  come  down  to  our  souls,  and  especi- 
ally for  our  baptism,  which  gives  us  our  charter  for  all  the 
good  things  provided  for  the  children  of  the  Catholic  Church. 
Thanks  be  unto  God  for  having  made  us  His  adopted  chil- 
dren by  holy  baptism !  Not  until  we  cross  the  threshold 
of  the  Heavenly  Jerusalem  and  enjoy  the  Beatific  Vision 
shall  we  fully  reaUse  all  those  blessings  and  privileges  of 
which  Holy  Baptism  has  been  the  source  and  the  gage. 
Blessed  indeed  are  they  who  obtain  the  grace — which  the 
Church  asks  for  all  her  children — of  presenting  themselves 
before  the  judgment  seat  of  God  clad  in  the  unstained  robe 
of  their  baptismal  innocence  ! 


SUMMARY    FOR   MEDITATION 

First  Py^/w^^.— Represent  the  Apostles  reclining  at  table. 
Suddenly  Jesus  appears  in  their  midst.  They  adore  Him 
and  rejoice. 

Second  Prelude. — Ask  that  you  may  profit  by  the  instruc- 
tions of  our  Risen  Lord  to  His  Apostles. 

First  Point. — Jesus  upbraids  His  disciples  for  their  in- 
credulity. He  solemnly  announces  that  the  Father  has  given 
Him,  as  the  Son  of  Man,  all  power  in  heaven  and  in  earth. 

Second  Point. — He  bids  His  Apostles  go  forth  and  teach 
all  nations,  to  baptize  men,  to  instruct  them  in  all  things 
which  He  Himself  had  taught.  He  promises  to  be  with  them 
all  days. 

Third  Point. — Baptism  is  necessary  for  salvation  ;  yet 
faith  and  contrition  can  take  its  place,  when  baptism  cannot 
be  had.  Men  are  bound  to  accept  Christ's  doctrine  ;  they 
are  not  free  to  form  their  own  religious  opinions.  Baptism 
is  a  pledge  of  countless  graces  and  privileges. 

Colloquy, — Ask  that  you  may  ever  keep  the  Faith  intact. 
278 


Christ's  Commission  to  His  Apostles 

Worship  Him  to  whom  all  power  is  given.  Pray  for  those 
who  evangelise,  and  ask  that  you  may  ever  do  your  part  in 
this  glorious  work.  Thank  God  for  the  precious  heritage  of 
Faith.  Pray  for  those  who  are  wavering  and  uncertain  as 
regards  the  Faith.  Ask  that  you  may  live  up  to  your  bap- 
tismal promises,  by  renouncing  the  devil,  the  world,  and  the 
flesh. 


279 


XXIII 

CHRIST'S    COMMISSION    TO    HIS    APOSTLES 

(11) 

JESUS  had  given  His  Apostles  their  great  Commission, 
and  told  them  that  He  had  done  so  in  virtue  of  the 
universal  power  in  Heaven  and  in  earth  having  been 
conferred  upon  Him  by  the  Father.  The  Apostles  be- 
lieved firmly  in  their  Risen  Lord,  but  those  to  whom  they 
preached  the  Gospel  would  need  some  confirmation  of  the 
claims  put  forth  by  them  in  the  Name  of  Jesus  of  Nazareth. 
The  world  would  naturally  ask  for  the  ambassadors' 
credentials. 

When  Jesus  on  two  occasions  cleansed  the  Temple, 
and  when  He  entered  the  Holy  City  in  triumph,  the  Jews 
raised  the  question  as  to  what  authority  He  had  for  so  doing. 
At  the  first  cleansing  of  the  Temple  they  asked  :  **  What 
sign  dost  Thou  show  us,  seeing  that  Thou  dost  these 
things  ?  "  1  Our  Lord  replied  by  giving  them  the  sign 
they  asked — a  veiled  prediction  of  His  Resurrection  after 
three  days.  At  the  second  cleansing  of  the  Temple  after 
His  Triumphal  Entry  into  Jerusalem,  "  when  He  was 
teaching  the  people  in  the  Temple,  and  preaching  the 
Gospel,  the  chief  priests  and  the  scribes  and  the  ancients 
came  to  Him  and  they  said  to  Him  :  By  what  authority 
doest  Thou  these  things  ?  Or,  who  is  he  that  hath  given 
Thee  this  authority  to  do  these  things  ?  "  2  From  the 
context  in  St.  Matthew's  Gospel,  it  is  evident  that  the 
question  regarding  His  authority  and  its  source  had  a 
special  reference  to  His  teaching  in  the  Temple,  since  the 

1  St.  Johnii.  18. 

*  St.  Matt.  xxi.  23  ;   St.  Mark  xi.  27  ;   St.  Luke  xx.  i. 


Christ's  Commission  to  His    Apostles 

deputation  from  the  Sanhedrin  came  to  Him  when  He  was 
thus  occupied. 

Men  would  ask  the  same  question  of  Christ's  Apostles 
when  they  went  forth  to  preach.  They  would  inquire 
whether  they  claimed  a  human  or  a  divine  authority  ;  who 
had  sanctioned  or  authorised  their  teaching.  For  the  Jews 
had  a  law  that  no  man  might  teach  without  having  some 
rabbinical  authorisation.  The  three  degrees  of  Rabbi, 
Elder,  and  Judge  were  conferred  only  upon  those  who 
possessed  the  necessary  knowledge,  and  after  they  had 
passed  the  prescribed  examinations.  It  was  the  duty  of 
the  Sanhedrin  to  examine  the  credentials  of  those  who 
came  forward  to  teach  in  order  to  maintain  the  Law  in  all 
its  purity.  Now  Jesus  had  expressly  bidden  His  Apostles 
commence  their  ministry  in  Jerusalem,  consequently  they 
could  not  fail  to  come  into  collision  with  the  Sanhedrin. 
If  the  Jews  asked  for  a  rabbi's  diploma  the  Gentiles  would 
ask  for  some  sign,  as  indeed  the  Jews  also  did,  and  the 
Risen  Saviour,  foreseeing  men's  objections  and  demands, 
had  provided  the  answer.  Miracles  were  to  be  the  exterior 
sign  that  the  Apostles  were  divinely  accredited.  It  was 
ever  thus  that  the  prophets  proved  their  mission  to  be  from 
God.  "  Nicodemus,  a  ruler  of  the  Jews,"  who  "  came  to 
Jesus  by  night,"  voiced  the  Jewish  view  when  he  said  to 
our  Lord  :  *'  Rabbi,  we  know  that  Thou  art  come  a  teacher 
from  God  ;  for  no  man  can  do  these  signs  which  Thou  dost, 
unless  God  be  with  Him."  ^ 

The  common  people  also  held  miracles  to  be  the  proof 
that  a  prophet's  or  a  rabbi's  commission  was  from  God. 
We  have  a  proof  of  this  in  the  narration  of  our  Lord's 
giving  sight  to  a  man  born  blind,  for  when  the  Pharisees 
objected  that  Jesus  could  not  "be  of  God,"  because  in 
their  estimation  He  had  infringed  the  Sabbath  rest  by 
working  a  miracle  on  the  seventh  day,  St.  John  tells  us 
that  "  Others  said  :  How  can  a  man  that  is  a  sinner  do 
such  miracles  ?  "  and  the  man  to  whom  sight  was  given  said : 
"  Unless  this  man  were  of  God  He  could  not  do  anything,"  2 
1  St.  John  iii.  2.  2  st.  John  ix.  ^s. 

281 


From  the  Sepulchre  to  the  Throne 

i.e.  any  miracle,  still  less  give  sight  to  one  congenitally 
blind.  Also  we  note  that  when,  for  the  first  time,  the 
Apostles  were  arrested  and  taken  before  the  Sanhedrin, 
the  first  question  put  touched  on  the  source  of  their  power 
and  authority  :  "  Setting  them  in  their  midst,"  they  were 
asked  :  "  By  what  power  or  by  what  name  have  you  done 
this?"i 

He  who  sent  forth  His  delegates  as  sheep  in  the  midst 
of  wolves,  as  doves  among  serpents,  did  not  leave  them 
defenceless,  unable  to  confute  their  enemies  or  to  prove 
themselves  to  be  divinely  commissioned.  Jesus  provided 
for  every  emergency,  and  once  more  He  gave  them  power 
to  work  miracles.  This  time  it  was  conferred  for  all  time, 
not  upon  all  God's  ministers,  but  upon  certain  chosen 
servants  of  God.  When  the  Apostles  went  on  their  first 
mission  during  our  Lord's  public  life  we  are  told  that  "  He 
gave  them  power  over  unclean  spirits,  to  cast  them  out, 
and  to  heal  all  manner  of  diseases  and  all  manner  of 
infirmities."  ^ 

But  the  time  had  come  to  send  forth  Christ's  ministers 
into  the  whole  world,  and  to  assist  them  in  their  super- 
human task,  Jesus  gave  them  supernatural  powers.  To  all 
of  the  Apostles  the  gift  of  working  miracles  was  given. 
Jesus  said  to  them  :  "  These  signs  shall  follow  them  that 
believe  :  In  My  Name  they  shall  cast  out  devils ;  they 
shall  speak  with  new  tongues  ;  they  shall  take  up  serpents, 
and  if  they  drink  any  deadly  thing,  it  shall  not  hurt  them  ; 
they  shall  lay  hands  on  the  sick,  and  they  shall  recover."  ^ 

Thus  the  power  of  working  miracles  was  bequeathed 
to  the  Church,  not  only  to  the  Apostles — for  these  "  signs  " 
were  to  follow,  or  rather  "  accompany  "  those  who  believed 
in  Christ.  Not  indeed  to  all  believers  were  they  granted, 
but  to  those  who  were  called  in  an  especial  way  to  bear 
witness  to  the  truth  of  the  Gospel  message.  Miracles, 
such  as  God  alone  could  perform,  were  to  be  the  exterior 
proofs  that  God  was  with  those  who  worked  them  ;  these 
'*  signs  and  wonders  "  were  designed  to  confirm  the  mission 

1  Acts  iv.  7.  2  St.  Matt.  x.  i.  ^  St.  Mark  xvi.  17. 

282 


Christ's  Commission  to  His   Apostles 

of  those  who  taught  in  the  name  of  God,  just  as  God  bore 
witness  to  the  mission  of  His  Son  "  by  signs  and  wonders 
and  divers  miracles."  ^  This  power  given  by  God  of  per- 
forming miracles  is  pre-eminently  a  Divine  power,  something 
above  the  power  of  created  beings,  whether  men  or  angels. 
He  who  performs  the  mighty  deed  is  but  God's  instrument. 
Hence  it  follows  that  no  real  miracle,  since  it  is  the  work  of 
God,  can  ever  be  wrought  for  some  bad  or  defective  purpose. 

All  signs  were  to  be  wrought  in  the  Name  of  Jesus,  and 
we  see  how  exactly  the  Apostles  conformed  to  this  com- 
mand. When  healing  the  lame  man  at  the  gate  of  he 
Temple,  St.  Peter  said  to  him  :  "  In  the  Name  of  Jesus 
Christ  of  Nazareth,  arise  and  walk."  *  The  faithful,  when 
they  worked  a  miracle,  were  absolutely  dependent  upon 
their  Divine  Master,  whereas  He  worked  them  by  His  own 
Divine  power.  Again,  the  promise  that  certain  signs 
should  accompany  those  that  beheved,  does  not  mean  that 
the  power  of  working  all  miracles  was  given  to  each  believer 
who  was  favoured  with  miraculous  powers.  No,  it  was 
given  to  the  Church — some  saints  performing  one  special 
kind  of  miracle,  some  remarkable  for  another  kind — yet 
the  power  was  always  given  for  the  benefit  of  all. 

**  They  shall  cast  out  devils."  We  have  but  to  turn 
over  the  pages  of  the  Acts  of  the  Apostles  to  find  the 
fulfilment  of  this  promise.  For  example,  Philip  the  deacon 
preached  at  Samaria  and  the  people  "  were  attentive  to 
those  things  which  he  said,  hearing  and  seeing  the  miracles 
which  he  did.  For  many  of  them  who  had  unclean  spirits, 
crying  with  a  loud  voice,  went  out."  ^  St.  Paul,  too,  cast 
a  pythonical  or  divining  spirit  out  of  a  woman,  saying  to 
it :  "I  command  thee  in  the  Name  of  Jesus  to  go  out  of 
her."  *  In  each  case,  the  exorcisms  were  effected  by  the 
power  of  Christ,  by  invoking  His  Name.  At  Ephesus, 
miracles  of  exorcism  were  wrought  even  when  the  Apostle, 
St.  Paul,  was  not  in  the  presence  of  those  possessed,  for 
when   "  there  were  brought  from  his  body  to  the  sick 

1  Heb.  ii.  4.  ^  Acts  iii.  6. 

*  Ibid.,  viii.  6.  *  Ibid.,  xvi.  18. 

283 


From  the  Sepulchre  to  the  Throne 

handkerchiefs  and  aprons,  the  disease  departed  from  them 
and  the  wicked  spirits  went  out  of  them."  ^ 

"  They  shall  speak  with  new  tongues,"  i.e,  with  existing 
tongues  unknown — and  therefore  new — to  them.  It  was 
"  not  many  days  hence  "  when  this  promise  was  realised, 
for  on  the  Day  of  Pentecost  the  disciples  "  were  all  filled 
with  the  Holy  Ghost,  and  they  began  to  speak  with  divers 
tongues,  according  as  the  Holy  Ghost  gave  them  to  speak."  2 
This  gift  of  tongues  was  given  also  to  certain  Gentile  con- 
verts— to  Cornelius  and  his  friends.  In  the  first  Epistle 
to  the  Corinthians  St.  Paul  alludes  to  **  speaking  with 
tongues  "  as  a  special  gift  of  God,  granted  as  and  to  whom 
He  pleases. 

"  They  shall  take  up  serpents."  This  promise  con- 
firmed our  Lord's  words  uttered  when  the  seventy- two 
disciples  returned  from  their  brief  mission  :  "  Behold,  I 
have  given  you  power  to  tread  upon  serpents  and  scorpions 
and  upon  all  the  power  of  the  enemy,  and  nothing  shall 
hurt  you."^  Also,  when  St.  Paul  was  shipwrecked  on 
the  island  of  Malta  "  a  viper  .  .  .  fastened  on  his  hand 
.  .  .  and  he,  shaking  off  the  beast  into  the  fire,  suffered 
no  harm."  * 

**  If  they  shall  drink  any  deadly  thing,  it  shall  not  hurt 
them."  We  have  no  scriptural  example  of  the  fulfilment 
of  this  promise,  but  a  well-authenticated  tradition  records 
that  St.  John  was  once  forced  to  drink  hemlock  but  suffered 
no  harm. 

"  They  shall  lay  their  hands  upon  the  sick  and  they 
shall  recover."  Of  this  power  of  heahng  being  exercised 
in  the  primitive  Church  we  have  numerous  examples.  It 
does  not,  of  course,  refer  to  the  administration  of  Extreme 
Unction,  since  none  but  priests  could  confer  this  sacrament, 
but  to  the  power  of  healing  the  sick  instantaneously  and 
miraculously.  We  read  of  the  scenes  recorded  of  our  Lord 
being  renewed  in  Jerusalem  and  elsewhere  by  His  Apostles 
and  disciples.     St.  Luke  records  that  "  by  the  hands  of  the 

1  Acts  xix.  12.  2  Ibid.,  ii.  4. 

'  St.  Luke  X.  19.  *  Acts  xxviii.  i. 

284 


Christ's  Commission  to  His    Apostles 

Apostles  were  many  signs  and  wonders  wrought  among  the 
people,"  1  and  that  "  There  came  also  to  Jerusalem  a 
multitude  out  of  the  neighbouring  cities,  bringing  sick 
persons  and  such  as  were  troubled  with  unclean  spirits, 
who  were  all  healed."  2  Here  we  have  the  double  power 
recorded — power  over  Nature  and  over  the  devil.  St. 
Stephen  did  great  wonders  and  signs  among  the  people,"  ^ 
and  St.  Philip,  by  his  miracles,  gained  a  hearing  from  the 
Samaritans,  for  by  his  instrumentality  "  many  taken  with 
the  palsy  and  that  were  lame  were  healed."  * 

In  this  majestic  Commission  our  Risen  Lord  does  not 
explicitly  bid  His  disciples  raise  the  dead,  as  He  bade  His 
Apostles  on  their  first  mission,  but  this  power  was  included, 
since  we  have  the  examples  of  St.  Peter's  raising  the 
holy  widow  Tabitha,  and  of  St.  Paul's  raising  Eutychus. 
Ecclesiastical  history  gives  us  numerous  examples  of  the 
Saints  having  performed  similar  miracles. 

Are  miracles  worked  in  the  twentieth  century  still  ? 
Yes.  Lourdes  gives  a  most  emphatic  answer  in  the  affir- 
mative. Moreover,  saints  are  still  being  raised  to  our  altars, 
and  none  are  canonised  unless  the  authorities,  charged  to 
deal  with  these  questions — (the  Sacred  Congregations  of 
Rites,  charged  to  watch  over  all  that  concerns  the  invoca- 
tion of  saints  and  the  veneration  paid  to  images  and  reUcs) 
— have  good  grounds  for  beheving  that  those  who  are  put 
forward  for  the  honours  of  canonisation  have  wrought 
miracles  during  their  lives  or  after  their  death.  Therefore 
no  saints  have  ever  been  formally  canonised  unless — in 
addition  to  the  exercise  of  the  theological  and  the  cardinal 
virtues — ^it  could  be  shown  that  God  had  conferred  miracu- 
lous powers  upon  them — though  the  mere  fact  of  a  Catholic 
having  worked  a  miracle  does  not  prove  his  hohness — a 
bad  man  might  work  a  miracle  as  a  testimony  to  the  truth 
of  the  Gospel.  But  while  all  miracles,  recorded  as  such 
in  the  Scriptures,  must  be  accepted  by  every  Catholic, 
those  worked  by  the  saints  are  not  so  binding  on  their 

1  Acts  V.  12.  2  iiid^^  V.  16. 

8  JW.,  vi.  8.  *  Ibid.,  viii.  8. 

285 


From  the  Sepulchre  to  the  Throne 

belief,  nevertheless,  all  the  faithful  children  pf  the  Church 
must  believe  that  Jesus  Christ  has  left  to  His  Church,  for 
all  time,  the  power  of  working  miracles,  consequently  that 
they  are  still  worked  in  our  days  when  and  where  God  sees 
fit  to  put  forth  His  power. 

Having  bestowed  these  supernatural  powers  upon  them, 
powers  which  they  were  to  exercise  for  the  benefit  of  their 
brethren — not  for  themselves — Jesus  continued  to  instruct 
His  disciples.  "  He  said  to  them  :  These  are  the  words 
which  I  spoke  to  you,  while  I  was  yet  with  you,  that  all 
things  must  needs  be  fulfilled  which  are  written  in  the  law 
of  Moses,  and  in  the  prophets,  and  in  the  psalms  concern- 
ing Me."  Then,  because  human  reason  and  inteUigence 
cannot  rise  to  the  plane  of  spiritual  truths  so  as  to  grasp 
them  as  men  comprehend  material  things,  Jesus  "  opened 
their  understanding  "  that  His  Apostles  might  "  understand 
the  Scriptures."  "  He  said  to  them  :  Thus  it  is  written, 
and  thus  it  behoved  Christ  to  suffer  and  to  rise  from  the 
dead  on  the  third  day,  and  that  penance  and  remission  of 
sins  should  be  preached  in  His  Name,  beginning  at  Jeru- 
salem, and  you  are  witnesses  of  these  things." 

Our  Lord  appears  to  have  given  the  Apostles  the  same 
explanations  which  He  had  given  to  the  disciples  of 
Emmaus,  to  whom  "  He  expounded  ...  in  all  the  Scrip- 
tures the  things  that  were  concerning  Him."  How  well 
the  Apostles  understood  His  lessons  now  may  be  seen  from 
certain  passages  in  the  Acts  of  the  Apostles  and  the  Epistles. 
In  each  of  St.  Peter's  sermons  we  find  allusions  to  or  echoes 
of  the  words  of  the  great  Commission.  For  example,  in 
his  first  sermon,  we  find  these  words  :  "  This  Jesus  hath 
God  raised  again,  whereof  all  we  are  witnesses."  ^  "  Peter 
said  to  them  :  Do  penance  and  be  baptized  every  one  of 
you,  in  the  Name  of  Jesus  Christ,  for  the  remission  of  your 
sins."  2  When  St.  Peter  was  brought  before  the  Sanhedrin 
he  boldly  asserted  that :  "  There  is  no  other  Name  given 
under  heaven,  whereby  we  must  be  saved."  ^ 

We  have  seen  that  one  of  the  chief  duties  of  an  Apostle 

*  Acts  ii.  32.  '  Ihid.,  ii.  38.  ^  Ibid.,  iv.  12. 

286 


Christ's  Commission  to  His   Apostles 

was  to  bear  witness  to  the  Life,  Death,  and  Resurrection 
of  Christ.  It  was  that  He  might  fit  them  for  this,  that 
Jesus  granted  them  so  many  manifestations  of  His  glorified 
Body,  though  He  tempered  Its  glory  so  that  they  might 
look  upon  Him.  Then,  having  given  them  the  charge  to 
bear  witness  to  Him,  Jesus  proceeded  to  give  them  the 
assistance  needful  for  this  great  work,  by  promising  them 
the  abiding  Presence  of  the  Holy  Ghost  in  all  His  fulness — 
as  far  as  human  beings  could  receive  of  it :  Listen  to  the 
blessed  promise  as  it  fell  from  our  Saviour's  lips  :  "I  send 
the  promise  of  the  Father  upon  you ;  but  stay  you  in  the 
city  till  you  be  endued  with  power  from  on  high.  For 
John  indeed  baptized  with  water,  but  you  shall  be  baptized 
with  the  Holy  Ghost,  not  many  days  hence." 

"  /  send  you  the  promise  of  the  Father''  "  I  send,"  the 
pronoun  is  very  emphatic  in  the  original  Greek,  for  the 
Holy  Ghost,  who  came  upon  the  Apostles  in  fulfilment  of 
the  Father's  promise,  "  proceedeth  from  the  Father  and  the 
Son."  The  Holy  Ghost  is  the  gift  of  the  Son,  as  well  as  of 
the  Father.  If  our  Lord  once  said  to  His  Apostles :  "I 
will  ask  the  Father,  and  He  shall  give  you  another  Para- 
clete, that  He  may  abide  with  you  for  ever,"  ^  our  Lord 
likewise  promised  to  send  the  Paraclete  Himself  :  c/.  "  If  I 
go  not,  the  Paraclete  will  not  come  to  you  ;  but  if  I  go,  I 
will  send  Him  to  you."  2  The  Apostles  knew  the  Scriptures, 
they  had  heard  the  prophecy  of  Joel  read  in  the  synagogues. 
That  pouring  out  of  the  spirit  of  God  "  upon  all  flesh  "  was 
close  at  hand  ;  the  promise  was  to  be  reaUsed  "  not  many 
days  hence." 

Jesus  was  on  the  eve  of  His  Ascension,  and  therefore 
He  gave  His  commands  as  to  what  He  would  have  His 
disciples  do  when  He  had  left  the  earth  :  "  Stay  in  the 
city  "  :  there  where  Jesus  was  crucified,  the  Holy  Ghost 
would  descend ;  there  the  Church  of  Christ  was  to  be 
founded  in  power,  and  yet  in  weakness,  as  far  as  the  human 
instruments  were  concerned.  The  Apostles  were  to  await 
in  Jerusalem — ^the  city  of  peace,  the  city  Jesus  loved  so 
1  St.  John  xiv.  16.  »  Ibid.,  xvi.  7. 

287 


From  the  Sepulchre  to  the  Throne 

well — ^the  coming  of  the  Paraclete.  They  were  to  abide 
there  until  the  Holy  Ghost  "  endued  "  or  clothed  them 
with  power  from  on  high.  This  power  was  to  have  a 
marvellous,  supernatural  influence  over  their  whole  lives. 
Many  of  the  Apostles  had  heard  the  Baptist's  eloquent 
words,  some,  Uke  James  and  John,  Peter  and  Andrew, 
Philip  and  Bartholomew,  had  been  his  disciples.  They  had 
witnessed  the  wonderful  effects  of  John's  teaching,  and  were 
themselves  among  the  multitudes  who  flocked  to  hear  John 
in  the  desert  of  Judea,  when  ''  All  they  of  Jerusalem  were 
baptized  by  him  in  the  River  Jordan,  confessing  their 
sins."  1  The  Baptist's  mission  had  been  a  grand  spiritual 
force :  it  had  aroused  the  Jews  from  their  lethargy, 
quickened  their  rehgious  convictions  and  their  earnest 
longing  for  the  coming  of  the  Messias.  But  great  as  were 
the  effects  of  the  Baptist's  mission,  they  were  to  be  far 
exceeded  by  that  of  the  Apostles  after  they  had  received 
the  baptism  of  the  spirit,  after  the  Living  Water  had  been 
poured  out  upon  their  souls. 

We  have  meditated  on  the  Great  Commission  of  Christ 
to  His  Apostles  and  tried  to  penetrate  into  the  inner  meaning 
of  His  sacred  words  and  commandments.  We  will  now 
look  at  his  discourse  as  a  whole,  and  in  order  to  strengthen 
our  faith  examine  the  logical  deductions  which  we  may 
draw  from  Christ's  last  charge  to  His  Apostles. 

1.  The  Apostles  could  not  obey  our  Lord's  command  to 
preach  the  Gospel  to  all  nations,  to  every  creature,  unless 
they  were  to  have  successors  having  the  same  credentials 
as  their  Divine  Master  had  given  them.  Whence  it  follows 
that  to  the  end  of  time  a  divinely  authorised  teaching  body 
must  exist,  charged  to  carry  on  the  work  of  the  Apostles. 

2.  Since  "  all  creatures "  were  bound  to  accept  the 
teaching  of  the  Apostles,  under  pain  of  "  condemnation," 
it  follows  that  they  must  have  been  preserved  from  teach- 
ing error,  and,  like  the  Apostles,  their  successors  were  also 
to  be  preserved  from  error,  i.e.  they  must  have  the  gift  of 
infallibility.     Were  it  otherwise,  God  would  be  condemning 

1  St.  Mark  i.  5. 
288 


Christ's  Commission  to  His    Apostles 

men  for  not  accepting  some  erroneous  belief,  which  would 
be  contrary  to  His  Veracity  and  Justice. 

3.  The  Church,  founded  by  the  Apostles,  can  never 
cease  to  exist,  since  the  Gospel  truths  are  to  be  preached 
*'  to  all  nations."  "  even  to  the  consummation  of  the 
world."  The  doctrines  taught  to  the  Apostles  and  preached 
by  them  were  destined  to  be  preserved  intact  throughout 
all  generations,  therefore  the  true  faith  can  never  cease  to 
exist  in  the  world. 

4.  The  same  doctrines  were  to  be  delivered  to  all  nations  ; 
since  the  Apostles  were  commissioned  to  teach  what  they 
had  learned  from  Christ.  There  was  to  be  unity  of 
doctrine. 

5.  The  doctrines  taught  by  the  successors  of  the  Apostles 
were  to  be  the  same  as  those  promulgated  by  the  Apostles 
themselves.     Hence  the  true  faith  must  be  Apostolic. 

Summarising  these  five  inferences  we  see  from  (i)  and 
{2)  that  an  infallible  teaching  body,  having  Divine  authority, 
must  exist  upon  the  earth.  From  (3)  and  (4)  we  deduce 
that  this  teaching  body  must  be  universal  in  time,  place, 
and  doctrine.  From  (5)  we  prove  that  it  must  be 
Apostolic. 

Hence,  in  the  Great  Commission  of  Christ  to  His 
Apostles,  we  have  the  "  charta  "  on  which  the  words  of  the 
Nicene  Creed  are  based  : 

"  I  beheve  in  One,  Holy,  Catholic,  Apostolic  Church." 
What  a  glorious  privilege  it  is  to  be  a  faithful  member  of 
the  CathoUc  Church !  No  society  organised  merely  by 
men  can  claim  the  four  marks  which  distinguish  the 
Catholic  Church.  True,  these  sects  have  their  marks,  but 
precisely  those  which  offer  the  greatest  contrast  to  the 
characteristics  of  the  Church  of  Christ,  being  manifold, 
local,  modern,  and  often  teaching  perversely.  The  poorest 
human  being  who  is  a  sheep  of  the  One  true  Fold  can 
exclaim  with  the  Psalmist :  "  The  lines  are  fallen  unto  me 
in  goodly  places,  for  my  inheritance  is  goodly  to  me.  I 
will  bless  the  Lord,  who  hath  given  me  understanding  .  .  . 
Therefore  my  heart  hath  been  glad,  and  my  tongue  rejoiced  ; 

289  T 


From  the  Sepulchre  to   the  Throne 

moreover,  my  flesh  also  shall  rest  in  hope.  .  .  .  Thou  hast 
made  known  to  me  the  ways  of  life."  ^ 

Our  inheritance  is  indeed  "  goodly."  During  our 
earthly  pilgrimage  the  Church  opens  out  her  treasures  to 
the  weakest  and  poorest.  There  is  no  distinction  of  per- 
sons within  her  Fold,  and  when  death  overtakes  them  their 
flesh  rests  in  hope,  expecting  the  resurrection  of  the  body 
in  God's  appointed  time.  We  are  children  of  the  grand 
old  Catholic  Church  which  no  rack,  rope,  fire  or  sword  has 
been  able  to  overthrow.  Men,  by  doing  their  worst,  do 
but  supply  to  brave  Catholics  the  coveted  opportunity  of 
bearing  witness  for  Christ,  even  unto  the  shedding  of  blood. 
It  is  the  persecutors  who  furnish  the  Church  with  her 
martyrs  and  confessors — the  elite  of  the  faithful ;  the 
saints  whom  we  honour  and  invoke.  We  cannot  imagine 
the  Church  without  her  "  noble  army  of  martyrs,"  her 
"  glorious  company  "  of  confessors  and  saints  from  every 
nation  under  heaven. 

But  great  privileges  bring  great  responsibilities,  there- 
fore we  must  show  our  gratitude  to  God  for  His  having 
called  us  to  be  children  of  the  Church,  by  fidelity  to  her 
teaching  in  our  daily  lives.  St.  Paul  reminded  his  con- 
verts of  this  great  duty  when  he  wrote  thus  :  "  I  therefore, 
a  prisoner  of  the  Lord,  beseech  you  that  you  walk  worthy 
of  the  vocation  in  which  you  are  called."  2  '*  Walk  worthy 
of  God,  in  all  things  well-pleasing."  Then  he  goes  on  to 
explain  what  it  means  to  be  *'  well-pleasing." 

It  consists  in  "  being  fruitful  in  every  good  work,  and 
increasing  in  the  knowledge  of  God  :  strengthened  with  all 
might  according  to  the  power  of  His  glory,  in  all  patience 
and  long-suffering  with  joy.  Giving  thanks  to  God  the 
Father,  who  has  made  us  worthy  to  be  partakers  of  the  lot 
of  the  saints  on  high,  who  hath  delivered  us  from  the 
power  of  darkness  and  hath  translated  us  into  the  kingdom 
of  the  Son  of  His  love,  in  whom  we  have  redemption 
through  His  blood,  the  remission  of  sins."  ^  What  a 
beautiful  graphic  pen-portrait  of  a  faithful  disciple  of  Jesus, 
1  Ps.  XV.  *  Eph.  iv.  I.  »  Col.  iii.  10. 

290 


Christ's  Commission  to    His   Apostles 

of  a  loyal  child  of  the  Church  !  "In  all  things  well  pleas- 
ing "  :  this  connotes  abounding  in  good  works,  growing  in 
the  knowledge  of  God,  and  in  strength,  suffering  with  joy, 
grateful  for  our  Father's  tender  mercies.  It  gives  the 
portrait  of  the  Christian  who  walks  worthy  of  his  sublime 
vocation,  "  worthy  of  God."  How  far  do  we  try  to  live 
up  to  this  high  standard  ? 


SUMMARY   FOR  MEDITATION 

First  Prelude. — Represent  our  Lord  standing  in  the  midst 
of  His  Apostles  giving  them  their  great  Commission. 

Second  Prelude. — ^Ask  for  the  grace  to  realise  and  appre- 
ciate all  the  blessings  that  come  to  us  through  our  Lord's 
charge  to  His  Apostles. 

First  Point. — Jesus  promises  that  the  gift  of  miracles  shall 
be  bestowed  upon  believers,  as  a  testimony  to  the  truth  of 
His  doctrine.     Scripture  records  the  realisation  of  this  promise. 

Second  Point. — Jesus  opens  the  Apostles'  intelligence. 
He  sends  them  forth  as  witnesses,  but  bids  them  tarry  in 
Jerusalem  until  they  are  endued  with  power  from  on  high. 

Third  Point. — He  promises  them  the  spiritual  baptism  of 
the  Holy  Ghost  "  not  many  days  hence."  The  Great  Com- 
mission is  the  "  charta  "  of  the  One,  Holy,  Catholic,  Apostolic 
Church.  We  should  be  grateful  for  our  privileges  as  Catholics, 
walk  worthy  of  our  calling,  striving  to  realise  in  our  lives  St. 
Paul's  sublime  portrait  of  one  who  is  **  well-pleasing  to  God." 

Colloquy. — Make  a  sincere  act  of  faith  in  all  the  Church 
teaches.  Thank  God  for  the  inestimable  gift  of  faith.  Pray 
for  non-Catholics,  especially  for  your  friends  and  relatives. 
Ask  that  you  too  may  be  a  witness  for  Christ.  Pray  for 
grace  to  walk  as  a  child  of  light.  Ask  for  the  grace  of  final 
perseverance.  Pray  for  those  who  evangelise.  Ask  for  grace 
to  profit  by  the  manifold  graces  received  through  the  Church 
of  Christ. 


291 


XXIV 

JESUS    LEADS    HIS    DISCIPLES    OUT   TO 
MOUNT    OLIVET 

*'  T"  TE  ascended  into  Heaven,  sitteth  at  the  right  hand 
I  I  of  God,  the  Father  Almighty."  How  often  we 
have  said  these  solemn  words,  perhaps  without 
reflecting  much  on  their  meaning  !  Let  us  therefore,  in  this 
meditation,  try  to  bring  the  scene  of  the  Ascension  before 
our  eyes,  to  assist  in  spirit  at  the  majestic  departure  of 
Christ  from  this  earth  that  we  inhabit  and  which  His  sacred 
feet  once  trod.     Once  again  we  will  strive  to 

"  Turn  back  the  veil,  and  see  the  world  as  when 
The  Master  walked  ; 
Delve  into  hearts  of  men  to  whom 
The  Master  talked." 

We  will  follow  the  harmonised  Scriptural  narratives, 
and  by  considering  the  time,  place,  witnesses,  and  circum- 
stances of  the  mystery  of  our  Lord's  Ascension,  endeavour 
to  gather  some  spiritual  fruits  for  our  needy  souls. 

We  obtain  our  detailed  knowledge  of  incidents  connected 

with  the  Ascension  chiefly  from  St.  Luke,  who  refers  to  it 

briefly  in  his  Gospel,  and  gives  a  fuller  account  in  the  Acts 

of  the  Apostles.    Though  both  St.  Matthew  and  St.  John 

have  allusions  to  the  Ascension,  neither  mentions  it  at  the 

end  of  his  Gospel.    They  simply  quote  our  Lord's  words 

in  which  He  referred  to  His  dwelhng  in  Heaven  and  His 

ascending  there.     (C/.  "  They  shall  see  the  Son  of  man 

coming  in  the  clouds  of  heaven,  with  much  power  and 

majesty,"  ^  "  I  ascend  to  My  Father,  and  to  your  Father, 

to  My  God,  and  to  your  God.") 

^  St.  Matt.  xxiv.  30. 
292 


The  Walk  to  Mount  Olivet 

St.  Mark,  after  having  recorded  the  Great  Commission 
and  the  signs  which  were  to  be  the  credentials  of  beUevers, 
goes  on  to  summarise  the  Ascension  in  these  brief  words 
"  The  Lord  Jesus,  after  He  had  spoken  to  them,  was  taken 
up  into  Heaven  and  sitteth  on  the  right  hand  of  God." 
Had  we  only  the  second  Gospel,  we  might  have  supposed  that 
Jesus  ascended  into  Heaven  from  the  Cenacle  or  upper 
room  in  which  He  had  appeared  to  His  Apostles  "  whilst 
they  were  at  table."  St.  Mark's  brief  account  and  St. 
Luke's  two  narratives  have  been  harmonised  as  foUows  by 
eminent  commentators : 

"  Jesus  showed  Himself  alive  after  His  passion  by  many 
proofs,  for  forty  days  appearing  to  them  and  speaking  of 
the  kingdom  of  God.  And  He  led  them  out  as  far  as 
Bethania.  They,  therefore,  who  were  come  together  asked 
him,  saying  :  "  Lord,  wilt  Thou  at  this  time  restore  again 
the  kingdom  of  Israel  ?  "  But  He  said  :  "  It  is  not  for 
you  to  know  the  times  or  the  moments  which  the  Father 
hath  put  in  His  own  power.  But  you  shall  receive  the 
power  of  the  Holy  Ghost,  coming  upon  you,  and  you  shall 
be  witnesses  unto  Me  in  Jerusalem,  and  in  all  Judea  and 
Samaria,  and  even  to  the  uttermost  parts  of  the  earth."  ^ 

We  will  consider  this  portion  of  the  narrative  first.  It 
gives  us  the  time  of  the  Ascension,  which  took  place  after 
Jesus  had  "  for  (or  better  *  during  ')  forty  days  manifested 
Himself  at  intervals  to  His  disciples."  Only  eleven  appari- 
tions are  recorded,  but  there  were  probably  many  more, 
and  the  subject  of  our  Lord's  instruction  was  "  the  kingdom 
of  God,"  i.e.  the  founding  of  the  Catholic  Church. 

Nearly  six  weeks  had  passed  since  Jesus  rose  triumphant 
from  the  grave,  and  during  this  time  He  had  removed 
His  Apostles'  doubts  and  fears,  opened  their  under- 
standing, and  given  them  the  instructions  necessary 
for  their  great  work.  He  had  promised  them  the  assist- 
ance of  the  Holy  Ghost,  who  should  lead  them  into  all 
truth,  and  recall  to  their  minds  whatever  He  had  taught 
them.  Our  Lord's  work  upon  earth  was  done — as  He  had 
1  Acts  i.  3,  6-8  ;  St.  Luke  xxiv.  50. 
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told  them  at  the  Last  Supper — it  was  expedient  that  He 
should  go  away,  that  He  might  send  the  Paraclete  to  them. 

For  more  than  thirty-three  years,  the  earth  had  pos- 
sessed the  Incarnate  Son  of  God.  He  had  lived  among 
men — Himself  "  the  Son  of  man."  Now  His  last  day 
upon  earth  had  come,  His  last  hours  with  His  disciples  were 
speeding  on  their  course.  How  we  cherish  the  remembrance 
of  the  last  days  and  hours  upon  earth  of  those  whom  God 
has  called  hence  and  who  were  and  still  are  so  dear  to  us  ! 
Yet  how  different  were  the  last  hours  and  moments  upon 
earth  of  the  Risen  Saviour  from  those  even  of  a  dying 
saint !  For  His  were  a  glorious  triumph,  already  He  had 
overcome  the  sharpness  of  death,  and  thus  He  could  ascend, 
Body  and  Soul,  into  Heaven. 

As  we  have  seen  in  the  preceding  meditations,  Jesus' 
last  visit  was  characterised  by  the  former  familiar  inter- 
course with  His  disciples.  It  is  generally  believed  that  He 
accompanied  His  disciples,  at  least  the  Eleven — if  not  the 
rest,  who  made  up  the  number  of  one  hundred  and  twenty 
of  whom  St.  Luke  speaks — from  the  Cenacle  to  Mount 
Olivet,  for  the  words  "  as  far  as  "  Bethania  would  be  better 
translated  "  over  against  "  Bethania.  The  same  Evangelist 
also  relates  that,  after  Jesus  had  departed,  "  The  disciples 
went  back  to  Jerusalem  .  .  .  from  the  mount  which  is 
called  Olivet,  which  is  near  Jerusalem,  within  a  Sabbath 
day's  journey."  On  this  passage  Lightfoot  remarks : 
"  These  words  do  not  define  the  exact  distance  of  the  Mount 
of  Ohves  from  Jerusalem,  which  indeed  was  but  five  fur- 
longs, nor  do  they  take  in  the  town  of  Bethany  within  the 
bounds  of  the  Sabbath,  which  was  distant  fifteen  furlongs 
(c/.  "  Bethania  was  near  Jesusalem,  about  fifteen  furlongs 
off ")}  but  they  point  out  that  place  of  the  Mount  where 
our  Saviour  ascended  into  Heaven,  i.e.  the  place  where  that 
tract  of  the  Mount  of  Olives  ceased  to  be  called  Bethphage, 
and  began  to  be  called  Bethany."  ^ 

"  He  led  them  out   over  against   Bethania."     If,   as 
many  commentators  think,  Jesus  "  appeared  to  the  Eleven 
1  St.  John  xi.  1 8.  ^  Horae  Hebraice,  in  h.l. 

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as  they  were  at  table  "  in  the  Cenacle,  i.e.  in  the  house  of 
Mary,  the  mother  of  John  Mark,  which  was  situated  on 
the  south  of  Mount  Zion,  then  we  can  follow  or  better  still 
in  spirit  accompany  our  dear  Lord  and  His  Apostles,  as  He 
leads  them  out  of  Jerusalem  and  up  the  slopes  of  Mount 
Olivet. 

According  to  an  ancient  tradition,  our  dear  Lady,  the 
ministering  women,  and  the  disciples  numbering  one 
hundred  and  twenty  were  present  at  the  Ascension,  as  well 
as  the  Eleven  Apostles  :  and  certainly  among  the  disciples 
were  to  be  found  St.  Matthias  and  "  Joseph,  called  Bar- 
sabas,"  of  whom  it  is  said  :  "  These  men  have  companied 
with  us  (i.e.  with  the  Apostles)  all  the  time  that  the  Lord 
Jesus  came  in  and  went  out  among  us,  beginning  from  the 
baptism  of  John  until  the  day  wherein  He  was  taken  up  from 
us."  ^  Doubtless  all  this  little  company  were  not  at  table 
with  the  Eleven  ;  it  seems  probable  that  Jesus  may  have 
appointed  to  meet  them  outside  the  city  or  on  the  summit 
of  Olivet. 

Jesus,  the  Good  Shepherd,  leads  His  own  out ;  for  the 
third  time  since  His  Resurrection  He  walks  with  them  as 
He  went  with  the  two  disciples  along  the  road  to  Emmaus, 
as  He  walked  with  the  seven  disciples  along  the  shore  of 
the  Sea  of  Tiberias  after  the  second  miraculous  draught  of 
fishes.  We  may  presume  that  Jesus  leads  the  Eleven. 
Some  of  the  ministering  women,  accompanied  by  His 
blessed  Mother,  follow.  The  others  will  join  them  on  the 
Mount  of  Olives.  The  little  band  passes  along  the  narrow 
raised  footpaths  of  Mount  Sion,  led  by  their  Risen  Saviour, 
who  is  visible  to  His  own  but  not  to  those  who  pass  by. 
Why  should  He  manifest  Himself  to  His  enemies  ?  If 
they  were  to  become  His  disciples  afterwards  they  must 
accept  the  fact  of  the  Resurrection  as  an  article  of  faith,  on 
the  testimony  of  His  chosen  witnesses,  even  as  it  was 
appointed  for  all  future  disciples.  If  men  "  hear  not  Moses 
and  the  prophets,  neither  will  they  beUeve  if  one  rose  from 
the  dead."  ^ 

1  Acts  i.  21.  2  St.  Luke  xvi.  31. 

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From  the  Sepulchre  to  the  Throne 

The  road  from  the  Cenacle  to  the  summit  of  OHvet  led 
past  the  palaces  of  Annas  and  Caiphas,  skirted  the  royal 
palace  of  Herod  the  Great,  and  then  turned  eastwards. 
Jesus  and  His  disciples  passed  over  the  magnificent  bridge 
which  connected  the  southern  Cloister  of  the  Temple  with 
the  Upper  City.  They  probably  left  Jerusalem  by  the 
Gate  of  the  Tribes,  crossed  the  brook  Cedron  where  three 
paths  opened  out  before  them,  of  which  the  middle  one  led 
up  by  a  gentle  slope  to  the  central  summit,  for  the  range  of 
Olivet  has  three  peaks.  Probably  this  middle  path  was 
the  one  along  which  Jesus  led  His  disciples.  At  the  foot 
of  Olivet,  on  their  right,  lay  the  farm  of  Gethsemani  with 
its  oHve  trees  and  its  oil-press.  What  memories  it 
aroused  !  There  Jesus  was  "  sorrowful  unto  death,"  while 
His  Apostles  slumbered  and  slept.  There  Judas,  the 
traitor,  had  led  the  Roman  soldiers  and  given  the  kiss  of 
treachery. 

Look  around  :  the  slopes  of  Olivet  are  clothed  with 
verdure.  There  are  vineyards,  olive  groves,  clumps  of 
pomegranates  and  almonds.  Here  and  there  rise  woods 
of  oak  and  terebinth.  The  fields  are  marked  off  with  loose 
rows  of  stones,  and  the  wheat  harvest  is  ready  to  be  gathered 
in.  Ten  days  later,  at  the  Feast  of  Pentecost,  the  first-fruits 
of  wheat  will  be  offered  in  the  Temple,  and  the  deputies  of 
the  Sanhedrin  have  already  selected  and  tied  loosely  to- 
gether— though  leaving  it  still  standing — the  portion  which 
is  to  be  offered  to  God.  The  summer  flowers  are  now  bloom- 
ing ;  masses  of  anemones  spring  up  on  all  sides.  The 
Cedron  ripples  and  plashes  on  its  way  through  the  Valley 
of  Josaphat  and  thence  on  to  the  Dead  Sea. 

A  quarter  of  an  hour's  walk  brings  the  traveller  to  the 
spot  which  Jesus  has  chosen  for  His  farewell.  Close  by  is 
the  place  where  Jesus  had  sat  when  He  predicted  the  fall  of 
Jerusalem  and  the  end  of  the  world.  A  little  farther  south 
He  commenced  His  Triumphal  Entry  into  Jerusalem  amid 
the  Hosannas  of  the  Galilean  pilgrims  and  Judean  disciples. 
If  Mount  Olivet  was  sacred  to  the  Jews  because  the  Taber- 
nacle had  stood  for  years  on  the  northern  summit,  it  is  far, 

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The  Walk  to  Mount  Olivet 

far  dearer  to  the  Christian,  with  all  its  precious  memories 
of  our  Lord. 

"  By  one  of  those  strange  coincidences,  whether  acci- 
dental or  borrowed,  which  occasionally  appear  in  the 
Rabbinical  writings,  it  is  said  in  the  Mishna  that  the 
Shechinah,  or  Presence  of  God  (which  covered  the  Ark  of 
the  Covenant  originally),  after  having  finally  retired  from 
Jerusalem,  '  dwelt  three  years  and  a  half  on  the  Mount  of 
Olives  to  see  whether  the  Jewish  people  would  or  would  not 
repent,  calhng,  "  Return  to  me,  O  my  son,  and  I  will  return 
to  you  "  :  "  Seek  ye  the  Lord  while  He  may  be  found  ; 
call  upon  Him  while  He  is  near."  '  "  ^  Whatever  be  the 
value  of  this  tradition,  we  Christians  know  that  the  Shechi- 
nah appeared  on  Mount  Olivet  when  Jesus  was  glorified 
there  and  ascended  thence  into  Heaven. 

Up  the  gentle  slope  Jesus  leads  the  Eleven  and  the  other 
disciples :  they  reach  the  summit,  and  He  stands  in  their 
midst.  So  often  the  Apostles  and  disciples  had  stood  thus 
around  their  loved  Master  and  conversed  with  Him.  Now 
several  wish  to  question  their  Lord,  for  we  read  that  "  they 
who  were  come  together  asked  Him,  sajdng  :  Lord,  wilt 
Thou  at  this  time  restore  the  kingdom  of  Israel  ?  " 

From  our  Lord's  reply  we  learn  that  the  question  was 
asked  by  some  of  the  Eleven.  Perhaps  as  the  restoration 
of  the  kingdom  was  frequently  connected  with  the  out- 
pouring of  the  Spirit,  our  Lord's  words  concerning  their 
baptism  by  the  Holy  Ghost  "  not  many  days  hence  "  had 
for  the  moment  turned  the  Apostles'  thoughts  to  the 
temporal  kingdom  of  the  Messias — the  dearest  wish  of  every 
Jew.  As  a  nation,  the  Jews  longed  for  deliverance  from  a 
foreign  yoke — knowing  well  that  their  bondage  was  a 
punishment  for  their  sins.  The  form  of  the  question  in  the 
Greek  implies  a  doubt  and  is  thus  rendered  by  the  Vulgate. 
Yet  the  question  shows  that  they  still  expected  the  estab- 
lishment of  a  temporal  kingdom  of  great  power  and  glory. 
In  the  Messias*  reign,  they  looked  for  far  more  than  the 
splendours  of  David  and  Solomon.     It  was  thus  that  they 

1  Sinai  and  Palestine,  ch.  iii.  p.  189,  ed.  1875,  by  Dean  Stanley. 
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From  the  Sepulchre  to  the  Throne 

interpreted  such  passages  as  the  subjoined — as  predictions 
of  an  earthly  kingdom  :  "I  will  restore  thy  judges  as  they 
were  before,  and  thy  counsellors  as  of  old.  After  this,  thou 
shalt  be  called  the  city  of  the  just,  a  faithful  city."  ^  The 
Messias  "  shall  sit  upon  the  throne  of  David,  and  upon  his 
kingdom."  2  "  i^  those  days  shall  Juda  be  saved  and  Israel 
dwell  confidently."  ^ 

How  did  our  Lord  reply  ?  Not  by  telling  them  that 
there  would  be  no  earthly  triumphal  reign,  but  by  checking 
their  unwise  curiosity,  leaving  it  to  the  Holy  Ghost  to  rectify 
their  erroneous  conceptions  when  He  came  upon  them  in 
the  promised  fulness  of  His  power.  On  the  Day  of  Pente- 
cost they  would  learn  that  this  world  was  not  destined  to 
be  an  earthly  Paradise,  the  place  of  the  Messias'  temporal 
reign — since  the  power  which  the  Father  was  about  to  send 
was  to  be  a  spiritual  one.  Moreover  experience,  too,  would 
soon  make  it  patent  that  toil,  suffering,  and  privations  were 
to  be  their  lot  in  this  world,  rather  than  rest,  enjoyment, 
and  plenty — in  a  word,  that  their  Master's  kingdom  was 
"  not  of  this  world,"  as  He  had  so  often  told  them. 

Therefore  "  He  said  to  them  :  It  is  not  for  you  to  know 
the  times  or  the  moments  which  the  Father  hath  put  in 
His  own  power."  Jesus  ever  ascribed  to  His  Father  all 
knowledge  concerning  "  times  and  moments,"  especially  as 
regards  the  day  of  judgment,  which  is  destined  to  inaugu- 
rate His  eternal  reign  of  glory.  Thus  He  once  told  them  : 
"  Of  that  day  or  hour  no  man  knoweth,  neither  the  angels 
in  Heaven,  nor  the  Son,  but  the  Father."  *  Commentators 
explain  "  times  "  as  meaning  "  periods  of  duration,"  and 
"  moments  "  as  certain  fitting  points  of  time,  and  both 
these  are  in  the  absolute  power  of  the  Father — in  His  very 
own  (cV  TTj  18l(}),  as  the  Greek  reads. 

"  Lord,  wilt  Thou  at  this  time  restore  again  the  kingdom 
of  Israel  ?  "  The  question  recalls  an  incident  which  had 
happened  about  two  months  previously  in  the  city  of 
Jericho.     It  was  just  before  Jesus  made  His  Triumphal 

1  Isa.  i.  26.  ^  Ibid.,  ix.  7. 

'  Jer.  xxiii.  6.  *  St.  Mark  xiii.  32 

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Entry  into  Jerusalem.  He  was  at  Jericho,  in  the  house  of 
Zacheus,  having  made  a  brief  stay  there  on  His  last  visit 
to  Jerusalem.  At  this  time  Christ's  disciples  had  an  in- 
tense longing  for  the  estabhshment  of  the  Messianic  king- 
dom. He  was  going  up  to  the  Holy  City,  with  a  great 
multitude  of  His  Galilean  followers,  to  keep  the  Pasch. 
The  disciples'  hopes  were  raised  to  the  highest  pitch  of 
excitement,  their  thoughts  frequently  reverted  to  the  in- 
auguration of  that  temporal  reign  for  which  they  yearned. 
We  can  understand  their  enthusiasm  at  the  mere  thought 
that,  in  a  few  brief  hours  perhaps,  their  loved  Master 
might  enter  Jerusalem,  there  to  be  acknowledged  as  the 
Messias  by  His  bitter  enemies.  Jesus  then  endeavoured 
to  dispel  these  illusions  by  teaching  them,  in  the  Parable  of 
the  Pounds,  that  they  must  possess  their  souls  in  patience 
and  labom:  in  His  service  meanwhile. 

St.  Luke  explicitly  gives  these  illusions  of  Christ's 
disciples  as  the  proximate  cause  of  His  uttering  this  parable. 
The  Evangelist  says  :  "He  spoke  a  parable,  because  He 
was  nigh  to  Jerusalem,  and  because  they  thought  that  the 
kingdom  of  God  should  immediately  be  manifested,"  then 
our  Lord  proceeded  to  speak  of  the  "  certain  nobleman  " 
who  went  into  a  far  country  to  receive  for  himself  a  kingdom 
and  to  return."  ^  These  false  hopes  found  expression  in 
the  "  Hosannas  "  of  Palm  Sunday  and  again  on  Ascension 
Day.  Even  then  they  did  not  realise  that  Jesus  had  indeed 
to  go  *'  into  a  far  country,"  and  that  His  final  triumph 
would  long  be  delayed. 

Once  more  Jesus  crushed  their  fond  hopes  by  bidding 
them  work  for  Him  as  faithful  servants.  Turning  their 
thoughts  to  their  great  mission.  He  spoke  of  the  coming  of 
the  Paraclete.  ' '  But  you  shall  receive  the  power  of  the  Holy 
Ghost  coming  upon  you,  and  you  shall  be  witnesses  unto 
Me  in  Jerusalem,  and  in  all  Judea  and  Samaria,  and  even 
to  the  uttermost  parts  of  the  earth."  The  Acts  of  the 
Apostles  prove  how  faithfully  the  Apostles  fulfilled  their 
noble  mission  as  witnesses  to  their  Master.  Also  it  sets 
'  St.  Luke  xix.  1 1 . 
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From  the  Sepulchre  to  the  Throne 

forth  their  exact  obedience  to  the  commands  of  their  Lord 
as  regards  the  order  in  which  they  evangeUsed — they  began 
in  Jerusalem,  continued  in  Judea,  and  then  went  on  to 
the  uttermost  parts  of  the  civiHsed  world — to  Asia  Minor, 
Greece,  Macedonia,  and  Rome. 

This  reply  of  Jesus  to  His  disciples'  question  is  but  a 
final  reiteration  of  His  command  :  "  Go  ye  into  all  the  world, 
preach  the  Gospel  to  every  creature,"  expHcitly  specifying 
the  order  in  which  they  were  to  evangeUse. 

In  the  first  year  of  His  Public  Ministry,  when  sitting  on 
Jacob's  well  in  Samaria  surrounded  by  His  Apostles,  Jesus 
had  said  to  them  :  "  Behold,  I  say  to  thee,  lift  up  your  eyes 
and  see  the  countries,  for  they  are  white  already  to  harvest. 
And  he  that  reapeth  receiveth  wages,  and  gathereth  the  fruit 
unto  life  everlasting."  ^  On  another  occasion  He  had  said  : 
"  The  harvest  indeed  is  great,  but  the  labourers  are  few. 
Pray  ye  therefore  the  Lord  of  the  harvest,  that  He  send  forth 
labourers  into  His  harvest."  2  The  solemn  hour  had  now 
come  to  "  thrust  in  the  sickle  "  in  the  Name  of  their  Lord 
and  in  the  Power  of  the  Holy  Ghost. 

Witnesses  for  Christ  throughout  the  world !  What  a 
grand  mission  confided  to  "  earthen  vessels  " — to  frail  men, 
but  men  upon  whom  the  power  of  the  Holy  Ghost  had 
come.  The  Old  Law  was  limited  to  the  Jewish  people  ; 
they  kept  their  privileges  almost  exclusively  for  themselves. 
If  they  received  "  proselytes  of  the  gate  "  or  "  of  righteous- 
ness," they  did  not  seek  them,  nor  did  the  latter  ever  enjoy 
the  fullest  blessings  of  the  Covenant  made  with  the  chosen 
people  of  God.  The  New  Covenant  was  destined  to  bring 
better  things  ;  unlike  the  Mosaic  Dispensation,  it  was  to  be 
universal.  The  Ambassadors  of  the  Messias  were  com- 
missioned to  go  into  all  the  world,  to  be  witnesses  to  every 
creature  of  the  Life,  Death,  and  Resurrection  of  Christ,  to 
promulgate  His  teaching.  The  moment  of  the  establish- 
ment of  the  Messianic  kingdom,  for  which  prophets,  priests, 
and  kings  had  so  longed,  of  which  they  had  prophesied,  was 
now  at  hand. 

1  St.  John  iv.  35.  2  St.  Matt.  ix.  37. 

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During  the  life  of  our  Lord  upon  earth — as  during  the 
centuries  which  preceded  it — He  had  had  His  witnesses. 
The  Angel  Gabriel  announced  His  Incarnation,  the  heavenly 
choirs  rejoiced  when  He  was  born.  Among  the  children 
of  men  who  spoke  of  Him  to  those  "  who  looked  for  the 
Redemption  of  Israel "  were  Zachary,  Holy  Simeon,  St. 
Elizabeth,  and  holy  Anna.  The  Precursor  bade  men  pre- 
pare the  ways  for  Him,  and  pointed  Him  out  as  "  the 
Lamb  of  God."  The  seventy- two  disciples  and  the  twelve 
Apostles  evangehsed  in  the  towns  and  hamlets  of  Judea. 
Jesus  also  bore  testimony  to  Himself  by  His  words  and 
mighty  works,  though  "  His  own  received  Him  not." 

After  His  Ascension  the  testimony  was  to  be  given  by 
chosen  witnesses.  Twelve  of  Jesus'  disciples  were  chosen 
to  found  the  Church — they  were  the  Apostles — the  ones 
"  sent "  by  Christ  to  accomplish  this  grand  work.  We 
look  at  the  little  band  of  twelve  men.  How  impotent  they 
seemed  for  the  stupendous  work  which  lay  before  them. 
In  themselves  they  were  indeed  weak,  but  the  Power  of 
God  worked  in  and  through  their  faithful  ministry.  They 
needed  this  outpouring  of  the  Holy  Ghost;  without  His 
Power  how  could  they  expect  to  obtain  even  a  hearing  in 
Jerusalem,  whose  rulers  had  crucified  the  Messias  ?  Yet 
Jesus  willed  that  their  testimony  should  first  be  given 
there — to  the  sheep  of  the  house  of  Israel.  By  so  doing 
the  ancient  prophecies  were  fulfilled.  Isaias  had  foretold 
that  "  The  Law  shall  come  forth  from  Sion  and  the  word 
of  the  Lord  from  Jerusalem."  ^  Joel  had  delivered  the 
same  message  :  "In  Mount  Sion  and  in  Jerusalem  shall  be 
salvation  as  the  Lord  hath  said,"  ^  while  Zacharias  had 
foreseen  the  outpouring  of  the  Spirit  in  the  Holy  City : 
"  It  shall  come  to  pass  in  that  day  that  living  waters  shall 
go  out  from  Jerusalem."  ^ 

How  did  they  accomplish  their  mission  ?  "If  thou 
seekest  their  memorial,  look  around."  But  a  few  days 
later  the  high-priest  summoned  the  Apostles  before  his 
tribimal  in  Jerusalem,  and  commanded  that  they  should 

1  Isa.  ii.  3.  2  Joel  ii.  32.  ^  Zach.  xiv.  8. 

301 


From  the  Sepulchre  to  the  Throne 

not  continue  to  teach  in  the  Name  of  Jesus,  because  already 
they  had  filled  Jerusalem  with  their  teaching.^  Three 
hundred  years  later  pagan  Rome  yielded  to  Christianity,  a 
Christian  Emperor  sat  on  the  throne.  In  our  times  most 
of  the  civilised  nations  are  Christian.  The  Christian  Faith 
has  set  its  seal  upon  the  arts  and  sciences  ;  it  has  conse- 
crated architecture,  music,  and  literature,  and  revolutionised 
human  thought.  True,  men  still  revolt  against  the  yoke 
of  Christ,  but  their  persecution  only  serves  to  scatter  the 
good  seed  that  it  may  take  root  elsewhere.  France,  by 
disestablishing  Christianity,  has  but  given  the  Church  her 
liberty,  and  Catholicism,  far  from  losing  ground  through 
the  intolerance  of  atheists  and  socialists,  has  made  visible 
progress.  Thus  the  grain  of  mustard  seed  has  grown  till 
it  has  become  a  tree  in  which  the  birds  of  the  air  can  build 
their  nests,  thus  it  will  continue  to  grow  until,  by  the  testi- 
mony of  God's  ambassadors,  it  becomes  the  home  of  all 
nations.  Thanks  be  to  God  that  in  this  testimony  of  the 
Apostles,  all  the  faithful  have  by  right  their  part.  All  are 
called  to  walk  worthy  of  the  vocation  to  which  they  are 
called  "  in  all  things  well-pleasing  to  God." 

SUMMARY    FOR   MEDITATION 

First  Prelude. — Represent  to  yourself  our  Blessed  Lord 
leading  out  His  Apostles  from  the  Holy  City  to  the  central 
summit  of  Olivet.     They  converse  on  the  way  thither. 

Second  Prelude. — Ask  that  the  kingdom  of  Christ — the 
Catholic  Church — may  indeed  come  in  power  by  the  con- 
version of  many  non-Catholics  and  pagans. 

First  Point. — Jesus  leaves  the  Cenacle  with  the  Eleven. 
He  leads  them  to  Mount  Olivet,  "  over  against  Bethania." 
Our  Lord's  work  on  earth  is  accomplished  ;  He  is  about  to 
take  leave  of  His  disciples. 

Second  Point. — The  Eleven  question  their  Master  con- 
cerning the  restoration  of  the  temporal  kingdom  of  the 
Messias.  They  were  still  in  error  as  to  the  true  nature  of 
His  glorious  reign,  not  realising  that  it  was  to  be  a  spiritual 
one. 

*  Acts  V.  28. 
302 


The  Walk  to  Mount  Olivet 

Third  Point. — Jesus  gently  reproves  their  curiosity,  telling 
them  that  the  Father  keeps  in  His  very  own  power  the  know- 
ledge of  the  times  and  moments.  He  turns  their  thoughts 
to  their  great  work,  and  bids  them  bear  witness  to  Him.  He 
indicates  the  order  in  which  they  are  to  evangelise,  "  beginning 
at  Jerusalem." 

Colloquy. — Pray  for  grace  to  accomplish  the  work  which 
God  has  marked  out  for  you.  Beg  our  Lord  to  bless  the 
efforts  of  His  ministers.  Ask  Him  to  place  within  your  reach 
some  means  of  spreading  the  Faith.  Ask  to  be  counted  among 
the  labourers  in  His  vineyard.  Beg  Him  to  keep  you  from 
idle  curiosity,  ever  ready  to  accept  all  from  His  hand,  good 
or  evil,  as  the  world  calls  it.  Thank  our  Lord  for  founding 
the  Catholic  Church,  for  providing  thus  for  your  sanctification 
and  salvation. 


303 


XXV 

THE   ASCENSION   OF   OUR   LORD 

STILL  we  stand  in  spirit  on  the  central  summit  of 
Olivet ;  let  us  look  around  at  the  glorious  pano- 
rama that  meets  the  eye  on  every  side.  To  the 
north-east  the  hills  slope  down  towards  the  fertile  plains  of 
Jericho — the  city  of  palms  and  roses.  Southward,  for 
some  fourteen  miles,  the  road  leads  very  steeply  down  to 
the  Dead  Sea,  of  which  the  still  lifeless  waters  reflect  the 
cloudless  blue  sky  as  they  gleam  in  the  noonday  sun. 
In  the  background,  tower  the  Hills  of  Moab  with  their  rich 
varied  colours.  Still  further  south  stretches  out  the  Desert 
of  Judea.  Its  low,  shifting  sand-dunes  resemble  the 
billows  of  the  sea,  and  the  scanty  stunted  shrubs  mingle 
their  olive  and  sage-green  tints  with  the  white  limestone 
rocks  and  the  yellow  sand. 

Look  to  the  west :  Jerusalem  rises  in  all  its  majestic 
beauty.  The  glorious  Temple  stands,  in  all  its  wealth  of 
gold  and  marble,  upon  the  plateau  of  Mount  Moriah. 
Involuntarily  we  shade  our  eyes  with  our  hand  as  we 
glance  at  the  gilded  turrets  and  exquisitely  veined  marble 
walls.  The  Jews  were  wont  to  compare  these  veined 
marbles  to  the  billows  of  the  ocean.  The  House  of  the 
Lord  stands  upon  the  highest  terrace  of  the  vast  Temple 
area.  Behind  it  can  be  seen  the  Castle  of  Antonia — a 
hateful  reminder  to  Israel  of  their  subjection  to  Rome. 
To  the  south-west  rises  the  Hill  of  Sion,  on  which  is  built 
"  the  city  of  palaces."  Of  these  palaces,  two  can  be  seen 
distinctly  from  the  summit  of  Olivet — the  ancient  Macha- 
bean  Palace,  in  which  Herod  now  dwells  whenever  he  visits 
Jerusalem,  and  the  Royal  Palace,  built  by  Herod  the  Great, 

304 


Vhoto  Alinart. 


The  Ascension. 


The  Ascension  of  Our  Lord 

but  now  used  by  Pontius  Pilate  the  Roman  Governor. 
We  note  the  hundred  turrets,  the  vast  colonnade,  and  also 
the  massive  towers  on  the  northern  side.  The  palms  and 
poplars  in  Herod's  gardens — south  of  this  palace — stand 
out  against  the  horizon. 

We  look  below  at  the  Valley  of  Cedron  or  Jehosaphat. 
The  brook  runs  through  the  dark  ravine  ;  on  the  western 
side  of  Cedron  the  mountains  rise  sheer  from  the  valley. 
All  along  its  course,  especially  on  the  right  bank  of  the 
stream,  the  hills  are  honeycombed  with  sepulchres  and 
graves  of  different  ages.  There  are  the  tombs  of  the  kings, 
of  the  prophets,  of  the  judges  of  Israel.  Here  and  there, 
too,  may  be  seen  modern  gorgeously-sculptured  sarcophagi 
of  the  Roman  period. 

All  Jews  wished  their  bones  to  lie  in  the  Valley  of 
Jehosaphat,  since  they  believed  firmly  that  on  the  Resur- 
rection morning  the  Messias  would  there  gather  all  men 
before  His  tribunal,  and  that  those  whose  bones  reposed 
there  would  not  have  to  toil  painfully  through  the  earth 
from  their  respective  burial-places. 

This  ancient  tradition  partly  accounts  for  the  number 
of  sepulchres.  Another  reason  why  they  are  so  numerous 
is  because  it  was  forbidden  to  bury  the  dead  in  the 
Holy  City.  No  corpse  might  remain  for  even  one  night 
in  Jerusalem,  since  it  was  a  source  of  legal  defilement — 
therefore  the  dead  were  interred  before  the  sundown  of 
the  day  of  their  decease.  As  we  look  at  these  tombs,  the 
words  of  the  Gospel  recur  to  our  minds,  reminding  us  that 
on  Easter  Sunday  "  Many  bodies  of  the  saints  that  had 
slept  arose,  and  coming  out  of  the  tombs  after  His  Resur- 
rection, came  into  the  Holy  City  and  appeared  to  many."  ^ 
Some  of  these  graves  are  still  open  on  this  bright  Ascension 
Day.  Orientals  never  hasten  to  repair  damages ;  the 
stones  are  rolled  away  from  the  tombs  of  these  saints, 
even  as  the  stone  was  rolled  away  from  His  sepulchre 
after  He  rose  triumphant. 

Where  are  these  many  saints  now  ?    They  are  invisibly 

1  St.  Matt,  xxvii.  52. 


From  the  Sepulchre  to  the  Throne 

present  on  the  summit  of  Olivet,  waiting  for  the  moment 
of  the  Messias'  final  triumph  and  of  their  own.  They  are 
destined  to  be  the  trophies  of  His  victory  over  Sin  and 
Death  ;  these  many  saints,  to  whom  the  Kingdom  of  Heaven 
will  so  speedily  be  opened,  are  to  grace  Christ's  entry  into 
His  Kingdom — "  the  first-fruits  to  God  and  to  the  Lamb."  ^ 
Among  them  we  shall  doubtless  find  those  saints  of  the  Old 
Testament  whose  characters,  lives,  and  words  in  some  way  set 
forth  the  distinctive  traits  and  deeds  of  the  King  Messias. 

Jesus  once  said  to  the  Jews  :  "  Abraham,  your  father, 
rejoiced  that  he  might  see  My  day ;  he  saw  it,  and  was 
glad."  2  On  this  blessed  Ascension  Day  Abraham  indeed 
sees  it  and  is  glad.  All  the  holy  patriarchs,  prophets,  and 
kings,  many  humble  sons  of  Israel,  likewise  see  it  and  re- 
joice, and  probably  some  who,  like  holy  Simeon,  St.  Joseph, 
and  St.  John  the  Baptist,  had  died  during  our  Lord's 
lifetime.  All  these,  we  may  presume,  were  assembled — 
invisible  to  human  eyes — worshipping  their  King,  a  multi- 
tude of  the  redeemed  waiting  for  the  majestic  Triumphal 
procession  to  form.  Yet  among  all  these  saints  none  is 
so  great  before  Jehovah,  so  dear  to  the  Risen  Saviour  as 
Mary,  His  Mother,  our  Queen,  who,  standing  upon  Mount 
Olivet,  gazes  with  unspeakable  love  and  rapture  upon  the 
Divinely  illumined  features  of  her  Son  and  her  God. 

But  we  must  return  to  our  contemplation  of  our  blessed 
Lord,  who  is  about  to  quit  for  ever  the  earth  He  has  hallowed 
by  His  presence.  We  will  follow  the  Gospel  narrative. 
"  And  when  He  had  said  these  things,  lifting  up  His  hands. 
He  blessed  them,  and  it  came  to  pass  whilst  He  blessed  them 
that  He  departed  from  them.  While  they  looked  on  He 
was  raised  up  and  was  carried  up  to  Heaven,  and  sitteth  on 
the  right  hand  of  God.  And  a  cloud  received  Him  out  of 
their  sight."  ^ 

Thus  briefly  and  graphically  St.   Luke  describes  the 

Ascension  of  our  Risen  Saviour.     In  these  few  sentences 

the  EvangeUst  sets  the  scene  before  us.     On  his  words  are 

based  the  ninth  article  of  the  Creed,  which  we  repeat  daily  : 

1  Apoc.  xiv.  4.      2  St.  John  viii.  56,       ^  gt.  Luke  xxiv.  51  ;  Acts  i.  9. 

306 


The  Ascension  of  Our  Lord 

**  He  ascended  into  Heaven,  sitteth  at  the  right  hand  of 
God,  the  Father  Almighty." 

Jesus  ascended  after  ''He  had  said  these  things,''  that 
is,  after  He  had  given  His  Apostles  their  Great  Commission 
and  bade  them  bear  witness  to  Him  in  all  the  world.  The 
last  incident  of  His  glorious  Life  upon  earth  was  about  to 
be  enacted  before  their  eyes.  As  witnesses  to  Him,  it  was 
fitting  that  the  Apostles  should  see  Him  ascend  to  His 
Father  and  their  Father — to  His  God  and  their  God. 

It  is  the  hour  of  noon,  according  to  an  ancient  tradition, 
when  Jesus  stands  thus  in  the  midst  of  His  own — the 
Apostles,  some  disciples,  the  ministering  women,  and  His 
blessed  Mother.  Did  they  know  that  the  hour  of  the  final 
departure  was  so  close  at  hand  ?  Surely  Mary  knew  and 
likewise  the  Apostles,  for  all  the  events  of  the  Great  Forty 
Days  had  been  gradually  preparing  them  for  it.  The 
former  relations  of  Jesus'  Public  Life  had  never  been  fully 
renewed  ;  generally.  He  came  and  went  quite  unexpectedly  : 
He  no  longer  dwelt  continually  with  the  Apostles.  Nor  did 
He  ever,  as  far  as  we  know,  allow  any  of  His  enemies  to  see 
Him  after  He  rose  from  the  grave.  He  neither  preached 
nor  worked  miracles  in  public  as  before.  Then,  too,  His 
teaching  was  different  in  character  ;  it  concerned  their 
future  work  ;  He  was  continually  "  speaking  of  the  kingdom 
of  God."  He  had  chosen  Peter  as  His  immediate  successor 
upon  earth,  and  conferred  the  Primacy  upon  him  in  pre- 
sence of  his  companions.  Finally,  our  Lord  gave  His  last 
Great  Commission  to  the  whole  Apostolic  College  and 
pointed  out  clearly  the  order  in  which  they  were  to  evan- 
gelise after  they  had  received  "  the  Promise  of  the  Father  " 
— the  outpouring  of  the  Spirit.  All  the  incidents  of  those 
blessed  forty  days  had  converged  towards  one  point — the 
last  event  of  our  Lord's  life  upon  earth — His  Ascension 
to  the  Father. 

In  the  Old  Testament — ^like  so  many  other  events  con- 
cerning the  Messias — the  Ascension  is  typified  by  the 
taking  up  of  Elias  and  a  double  portion  of  his  spirit  being 
bestowed  upon  his  successor  EUseus.    The  great  prophet 

307 


From  the  Sepulchre  to  the  Throne 

of  Israel  knew  that  he  was  about  to  be  taken  away,  and 
he  seems  to  have  desired  to  spare  EUseus  the  pain  of  the 
separation.  Hence,  when  they  were  at  Galgal,  Ehas  said 
to  him  :  "  Stay  thou  here,  because  the  Lord  hath  sent  me 
as  far  as  Bethel."  But  Eliseus  replied  :  "As  the  Lord 
liveth,  and  as  thy  soul  liveth,  I  will  not  leave  thee  "... 
"  and  they  two  went  on  together."  At  Bethel,  and  again 
at  Jericho,  the  sons  of  the  prophets  "  came  forth  to  Eliseus 
and  said  to  him  :  Dost  thou  know  that  this  day  the  Lord 
will  take  away  thy  master  from  thee  ?  And  he  answered  ; 
I  also  know  it,  hold  ye  your  peace."  Then  when  the  two 
prophets  had  crossed  the  Jordan — after  having  miracu- 
lously divided  the  waters  of  the  river — Ehas  said  to  Eliseus  : 
"  Ask  what  thou  wilt  have  me  to  do  for  thee  before  I  be 
taken  from  thee.  And  Ehseus  said  :  I  beseech  thee  that 
in  me  may  be  thy  double  spirit.  And  he  answered  : 
Thou  hast  asked  a  hard  thing :  nevertheless,  if  thou  see 
me  when  I  am  taken  from  thee  thou  shalt  have  what  thou 
hast  asked.  .  .  .  And  as  they  went  on,  walking  and 
talking  together,  behold  a  fiery  chariot  and  fiery  horses 
parted  them  both  asunder,  and  Ehas  went  up  by  a  whirl- 
wind into  heaven  .  .   .  and  Eliseus  saw  him  no  more."  ^ 

Could  we  have  asked  the  faithful  disciples  of  Jesus  as 
they  stood  around  Him  on  the  summit  of  Olivet :  "  Dost 
thou  know  that  this  day  the  Lord  will  take  away  thy 
Master  from  thee  ?  "  what  would  have  been  their  reply  ? 
Surely  each  could  have  said  :  "I  also  know  it,  hold  your 
peace  "  ;  the  Lord  would  not  leave  them  for  ever  with- 
out bidding  them  farewell.  They  were  His  friends  and 
brethren  as  well  as  His  disciples,  and,  according  to  His 
own  testimony,  He  had  made  known  to  them  "  all  things 
whatsoever  "  He  had  heard  from  the  Father  for  them. 
Now  the  solemn  moment  has  come,  and  He  Hfts  His  hands 
and  blesses  His  disciples,  even  as  Aaron,  a  type  of  the 
Messias,  had  done  of  old  when  :  "  Stretching  forth  his  hands 
to  the  people,  he  blessed  them  "  ;  2  Jesus'  last  action  was 
to  bless  His  little  flock—"  He  loved  them  unto  the  end." 
1  4  Kings  ii.  passim.  ^  Lev.  ix.  22. 

308 


The  Ascension  of  Our  Lord 

What  words  of  blessing  were  pronounced  ?  Did  Jesus, 
our  High  Priest,  before  He  passed  into  the  Heavens  utter 
the  triple  Aaronic  blessing  ?  It  expresses  so  well  all  He 
would  have  wished  to  confer  upon  His  disciples — all  He 
still  desired  to  impart  to  them,  including  the  Easter  gift 
of  peace. 

"  The  Lord  bless  thee  and  keep  thee. 
The  Lord  shew  His  face  to  thee  and  have  mercy  upon  thee, 
The   Lord   turn   His   countenance   to   thee   and   give   thee 
peace."  ^ 

"  Lifting  up  His  hands,  He  blessed  them."  How  we 
should  have  loved  to  have  been  present  on  the  Mount  of 
Olives  when  Jesus  ascended — to  have  received  His  blessing  ! 
Yet  we  have  our  share  in  it,  for  that  blessing  was  rich  in 
grace  and  mercy  for  the  Church  in  all  ages — for  each  in- 
dividual member  of  the  One  Fold.  Each  can  say  with 
truth  :  "  Those  Divine  hands  were  outstretched  to  bless 
even  me."  Those  uphfted  hands  of  Jesus  are  the  sign  of 
that  great  sacrifice  which  He  offered  up  upon  the  Cross 
and  which  He  ever  offers  to  the  Father  through  the  Holy 
Mass.  They  symbolise,  too,  that  He  ever  liveth  to  make 
intercession  for  us,  that  He  is  able  to  save  to  the  uttermost 
all  who  draw  near  to  God  through  Him,  that  He  is  the 
Defender  of  His  own. 

"  He  blessed  them."  This  was  His  attitude  the  last 
time  the  disciples  saw  their  Risen  Lord.  How  often  after- 
wards they  thought  of  Him  as,  with  uplifted  and  out- 
stretched hands.  He  visibly  blessed  them  for  the  last  time  ! 
He  departed  from  them  in  the  act  of  blessing — the  act  of 
"  One  having  authority." 

The  Apostles  saw  those  pierced  hands,  the  sacrificial 
wounds  still  gloriously  imprinted  upon  them.  It  was 
through  His  Passion  and  Death  that  Jesus,  as  Man,  had 
purchased  the  power  to  bless  humanity,  the  right  to  bestow 
upon  His  brethren  that  peace  of  which  the  angels  of  God 
sang  over  the  fields  of  Bethlehem,  that  peace  which  the 

1  Num.  vi.  25. 
309 


From  the  Sepulchre  to  the  Throne 

Risen  Saviour  ever  wished  His  disciples  when  He  appeared 
to  them.  The  wounds  in  His  hands  were  the  price  of  the 
peace  He  bestowed.  Jesus'  last  attitude  was  one  of  bene- 
diction :  He  has  never  changed  it :  throughout  all  time 
He  has  a  blessing  for  His  Church.  Lifting  up  His  pierced 
hands,  He  blessed  them  ;  even  so  He  blesses  us  from  His 
Altar  Throne  under  the  uplifted  sacramental  species  of 
Benediction.  Reverently  and  assiduously  let  us  endeavour 
to  be  present  when  that  precious  blessing  is  given. 

When  Jesus  blessed  His  Apostles,  they  knew  well  that 
they  were  receiving  the  blessing  of  the  Incarnate  Son  of 
God.  They  knew  Him  to  be  the  promised  Messias,  the 
Conqueror  of  Death  and  Hell.  Gradually  His  true  char- 
acter had  been  revealed  to  them.  Even  during  His  human 
Life  the  Apostles  had  had  gUmpses  of  His  Divinity,  and 
Simon  Peter  had  confessed  Him  to  be  "  the  Christ,  the  Son 
of  the  Living  God."  This  light  of  faith  had  almost  flickered 
out  during  the  dark  night  of  His  Crucifixion,  but  on  Easter 
Sunday  He  rekindled  that  light  and  never  again  was  it 
to  be  extinguished.  Individuals  may  fall  away  from  the 
truth,  but  the  Church  of  Christ  ever  confesses  Him  to  be 
"  the  Son  of  the  living  God  " — equal  to  the  Father  in  power 
and  majesty.  The  revelations  made  by  the  Risen  Saviour 
during  the  Great  Forty  Days  had  enabled  them  to  grasp 
something  of  the  unspeakable  majesty  of  His  Person  and 
the  sublimity  of  His  mission.  Henceforth  they  spoke  of 
Him  as  "  the  Lord  Jesus." 

In  the  very  act  of  blessing  "  He  departed  from  them  : 
He  was  raised  up.  The  Ascension  was  slow,  no  violent 
whirlwind  agitated  the  air,  no  fiery  chariot  appeared — the 
Son  of  God  rose  by  His  own  power.  His  feet  left  the  earth 
and,  sweetly  smiling  upon  His  disciples.  His  hands  still 
outstretched.  His  lips  pronouncing  the  words  of  benedic- 
tion. He  rose  in  solemn  majesty.  All  was  calm  and  peace- 
ful. Though  the  Shechinah  again  covered  the  Mount  of 
Olives,  according  to  the  prophetic  vision,  there  was  nothing 
to  terrify  the  disciples.  They  saw  Him  go,  watched  Him 
entranced  as  slowly  He  rose  higher  and  higher  until  at  last 

310 


The  Ascension  of  Our  Lord 

*'  a  cloud  received  Him  out  of  their  sight."  Never  would 
they  forget  the  expression  of  unutterable  love  on  His 
sacred  features,  those  hands  uplifted  to  bless,  the  majestic 
Ascension  of  Him  whom  the  Heavens  had  received. 

While  the  Blessed  Mother  of  God,  the  Apostles  and 
disciples  still  stand  gazing  up  to  Heaven,  looking  at  the  cloud 
which  conceals  Him  from  their  sight,  we  will  follow  Him 
in  spirit  as  He  mounts  to  take  possession  of  His  kingdom. 
Earth  recedes ;  He  speeds  on  His  upward  course  accom- 
panied by  the  angeUc  Hosts  and  the  holy  souls  from  Limbo, 
the  first-fruits  of  His  victory  over  Death.  David  in  pro- 
phetic vision  sang  thus  of  the  Messias'  Ascension  :  "In 
thy  strength,  O  Lord,  the  King  shall  joy  ...  He  asked 
hfe  of  Thee  and  Thou  hast  given  Him  length  of  days  for 
ever  and  ever.  .  .  .  Glory  and  great  beauty  shaltThou 
lay  upon  Him."  ^  "  Who  shall  ascend  into  the  mountain 
of  the  Lord  :  or  who  shall  stand  in  His  holy  Place  ?  " 

Then  the  Royal  Psalmist  goes  on  to  describe  the  recep- 
tion of  the  Victor  of  Death  by  the  Angels  of  God,  and  the 
seer  himself  was  among  the  millions  of  witnesses  of  that 
final  triumph.  He  gives  us  the  challenge  of  the  cohorts 
who  accompanied  the  Son  of  God  :  "  Lift  up  your  gates, 
O  ye  princes,  and  be  ye  lifted  up,  O  eternal  gates  :  and  the 
King  of  Glory  shall  enter  in."  Then,  as  it  were  from 
within  the  Portals  of  Heaven,  comes  the  question,  which 
is  only  asked  in  order  to  ehcit  the  enunciation  of  the 
Conqueror's  majesty  :  "  Who  is  this  King  of  Glory  ?  " 
Instantly  the  first  choir  respond  :  "  The  Lord  who  is  strong 
and  mighty  ;  the  Lord  mighty  in  battle."  Then  again  the 
words  ring  out :  "  Lift  up  your  gates,  O  ye  princes,  and  be 
ye  lifted  up,  O  eternal  gates,  and  the  King  of  Glory  shall 
enter  in."  Like  the  thunder  of  many  waters  the  choirs 
within  ask  once  more  :  "  Who  is  this  King  of  Glory  ?  " 
and  the  eternal  anthem  re-echoes  :  "  The  Lord  of  Hosts  ; 
He  is  the  King  of  Glory."  2 

Thus  Jesus  enters  into  His  kingdom  ;  He  receives  His 
reward  as  Man  and  as  the  Redeemer  of  mankind.     The 

1  Ps.  XX.  ^  Ps.  xxiii. 


From  the  Sepulchre  to  the  Throne 

Eternal  Father  sets  "  Him  on  His  right  hand  in  the  heavenly 
places,  above  all  principality,  and  power,  and  virtue 
and  dominion,  and  every  name  that  is  named  not  only  in 
this  world  but  also  in  that  which  is  to  come,  and  He  hath 
subjected  all  things  under  His  feet  and  made  Him  Head 
over  all  the  Church."  ^  He  sitteth  at  the  right  hand  of  God 
the  Father  Almighty.  In  union  with  the  saints  and  angels 
who  prostrate  themselves  before  His  Throne  Venite 
adoremus. 

Thus  the  first  Advent  of  Jesus  has  closed  gloriously, 
and  we  worship  Him  seated  on  His  throne  of  majesty 
surrounded  not  only  by  the  nine  choirs  of  adoring  angels, 
as  before  the  Incarnation,  but  also  by  the  redeemed  "  out 
of  every  tribe,  and  tongue,  and  people,  and  nation."  ^ 
"  Many  saints  "  that  had  slept  in  their  graves — some 
throughout  long  ages — are  present  clothed  again  in  the 
flesh,  with  glorious  bodies  like  unto  their  Redeemer's. 
They  sing  the  praises  of  God  and  of  the  Lamb  "  with  a  loud 
voice,"  saying  :  "  The  Lamb  that  was  slain  is  worthy  to 
receive  power  and  divinity  and  wisdom  and  strength  and 
honour  and  glory  and  benediction."  ^  What  matters  it 
now  that,  upon  this  earth,  these  saints  "  of  whom  the  world 
was  not  worthy  "  were  exiled  and  homeless,  "  wandering 
in  deserts,  in  mountains,  in  dens,  and  in  caves  of  the  earth  "  : 
that  they  "endured  mockeries,  stripes,  bands,  imprison- 
ments "  ;  that  they  were  "  stoned,  cut  asunder,  tempted,  put 
to  death  by  the  sword  "  ?  *  How  glad  they  are  now  that  in 
their  little  measure  they  were  permitted  to  fill  up  those  things 
that  were  wanting  of  the  sufferings  of  Christ,  to  endure 
those  trials  which  He  left  to  His  mystical  Body,  the  Church, 
to  suffer  for  love  of  Him  !  The  more  they  suffered  in  this 
world  for  God,  the  greater  is  their  joy  in  Heaven. 

Jesus  in  His  prayer  for  His  disciples  at  the  Last  Supper 
had  said  :  **  Father,  glorify  Thy  Son  :  glorify  Thou  me, 
O  Father,  with  Thyself,  with  the  glory  which  I  had  before 

1  Eph.  i.  20.  2  Apoc.  V.  9. 

3  Ibid.,  12.  *  Heb.  xi.  passim. 

312 


The  Ascension  of  Our  Lord 

the  world  was,  with  Thee. ' '  ^  That  petition  is  now  answered. 
Our  Lord  sits  upon  His  throne  "  that  He  may  fill  all  things," 
i.e.  all  places  from  the  highest  heaven  to  the  lowest  parts 
with  His  majesty  and  glory,  or  all  persons  with  His  gifts 
and  graces. 

Yet,  although  He  sitteth  thus  at  the  right  hand  of  God, 
He  is  still  the  Divine  Companion  of  our  Exile.  He  dwells 
in  the  soul  of  the  baptized  infant,  of  the  lowliest  Christian 
that  possesses  sanctifying  grace,  for  "the  greatness  of  His 
might  feels  no  straits  in  narrow  surroundings."  He  whose 
voice  rang  out  over  the  fields  of  Galilee,  re-echoed  in  the 
Temple  Cloisters,  and  died  away  on  the  breezes  as  He  was 
carried  up  into  Heaven  while  blessing  His  disciples  still 
speaks,  in  space  as  in  immensity,  in  time  as  in  eternity  to 
the  souls  of  His  own,  both  by  Himself  and  by  His  ministers. 
As  St.  Augustine  asks  :  "If  the  passing  word  of  a  man  is 
heard  at  once  by  many,  and  wholly  by  each,  is  it  incredible 
that  the  abiding  Word  of  God  should  be  everywhere  at 
once  ?  " 

He  ascended  into  Heaven,  sitteth  at  the  right  hand  of 
God  the  Father  Almighty.  The  heavens  having  received 
Him,  must  retain  Him  "  until  the  appointed  time,  which 
the  Father  hath  put  in  His  own  power  :  until  the  times  of 
the  restitution  of  all  things,"  when  God  "  will  make  all 
things  new."  Let  us  rejoice  with  our  Lord,  who  is  now  on 
His  throne,  congratulating  Him  on  His  great  Glory,  and 
striving  to  enter  into  the  joy  of  our  Lord.  The  willing 
captives  whom  He  took  up  with  Him  have  entered  into 
that  "  fulness  of  joy  "  which  ever  characterises  the  Presence 
of  God.  Some  day  we  hope  to  have  a  share  in  their  blessed- 
ness ;  to  attain  to  this  there  is  but  one  way — that  trodden 
by  Him  who  is  the  Way,  the  Truth  and  the  Life — the  royal 
road  of  the  cross. 

Therefore  when  trials  bear  us  down  and  sorrows  press 
heavily,  let  us  look  up  to  our  Risen  Lord  and  beg  Him  to 
bestow  upon  us  the  blessed  gift  of  final  perseverance ;  the 
supernal  prize  is  worth  the  effort  of  a  fleeting  moment, 

^  St.  John  xvii.  i. 


From  the  Sepulchre  to  the  Throne 

and  provided  we  hold  on  day  by  day  and  rise  promptly 
after  each  fall,  we  are  sure  of  arriving  at  the  goal  of  eternal 
life,  where  we  shall  be  admitted  among  the  redeemed  and 
for  evermore  dwell  with  Him.  Such  is  the  great  lesson 
taught  us  by  the  Ascension  of  Jesus.  To  every  faithful 
disciple  He  has  made  the  consoling  promise  :  "  Thou  shalt 
follow  Me  hereafter." 


SUMMARY    FOR   MEDITATION 

First  Py^/M^d.— Represent  to  yourself  our  Risen  Lord  as, 
blessing  His  disciples,  He  slowly  rises  to  the  Heavens. 

Second  Prelude. — Ask  that  your  conversation — i.e.  your 
whole  life— may  be  in  Heaven,  where  Christ  sitteth  at  the 
right  hand  of  God.     Pray  for  grace  to  act  supernaturally. 

First  Point. — Jesus  stands  upon  the  summit  of  Olivet 
surrounded  visibly  by  His  Apostles  and  disciples.  Mary 
His  Mother  is  also  present.  Invisibly  the  angelic  choirs  and 
the  souls  from  Limbo  (some  with  glorified  bodies)  worship 
their  King. 

Second  Point. — Jesus  raises  His  pierced  Hands,  He  blesses 
His  disciples,  and,  as  He  does  so,  slowly  rises  in  the  air.  A 
cloud  receives  Him  out  of  their  sight. 

Third  Point. — Jesus  ascends,  accompanied  by  His  angels 
and  saints.  He  takes  His  place  as  Man,  at  the  right  hand  of 
the  Father.  Yet  He  still  abides  with  His  Church  upon  earth. 
We  are  called  to  follow  Him. 

Colloquy. — Thank  our  Lord  for  having  opened  the  Kingdom 
of  Heaven  to  all  believers.  Congratulate  Him  on  His  glorious 
victory.  Praise  Him  for  His  love  in  abiding  with  His  Church 
all  her  days,  for  abiding  with  you.  Ask  for  the  grace  to  live 
for  the  next  world,  to  bear  your  trials  in  view  of  Heaven. 
Offer  yourself  to  carry  to-day's  cross  willingly  and  cheerfully. 
Invoke  the  intercession  of  those  who  accompanied  Jesus  on 
His  Ascension.  Pray  for  the  Catholic  Church,  for  her  exal- 
tation upon  earth.  Ask  our  Lord  for  His  special  blessing  for 
you  and  yours. 


314 


XXVI 

THE   APPARITION    OF   TWO    ANGELS 
TO    THE    DISCIPLES 

AS  Man,  our  Emmanuel  left  this  earth:  while  His 
/-\  disciples,  the  ministering  women  and  our  Im- 
^  -^  maculate  Mother  fixed  their  eyes  upon  Him  "  a 
cloud  " — the  symbol  of  Heaven — **  received  Him  out  of 
their  sight,"  a  fit  chariot  for  Him  who  walks  "  upon  the 
wings  of  the  wind."  The  angehc  choirs  and  the  redeemed 
are  with  Him.  They  praised  their  Redeemer  who  is  so 
"  exceedingly  great,"  who  has  "  put  on  praise  and  beauty," 
who  is  "  clothed  with  hght  as  with  a  garment,"  who 
makes  "  His  Angels  spirits  and  His  ministers  a  burning 
fire."i  He  rose  slowly  above  in  that  cloud  after  having 
used  it  as  a  symbol  of  His  presence  and  majesty  ;  and  when 
He  had  disappeared  His  disciples  for  a  time  still  saw  the 
cloud  which  concealed  Him. 

Jesus  left  the  world  publicly,  in  presence  of  His  ac- 
credited witnesses,  who  no  longer  ask  Him  :  "  Whither 
goest  Thou  ?  "  They  were  privileged  to  see  "  the  Son  of 
man  ascend  up  where  He  was  before.  Though  "  a  cloud 
received  Him  out  of  their  sight,"  yet  He  ascended  by  His 
own  power.  As  St.  John  Chrysostom  remarks  :  "  Christ  is 
said  to  have  ascended  and  also  to  have  been  taken  up,  and 
of  these  expressions  used  to  describe  His  departure  some  are 
adapted  to  the  conceptions  of  the  disciples,  some  agreeable 
with  the  Divine  Majesty." 

He  had  ascended  to  the  Father,  yet  His  disciples  still 
remained  gazing  upwards,  unable  to  turn  away  their  eyes 
from  the  cloud,  and  when  that  disappeared  likewise  still 

1  Ps.  ciii.  passim. 


From  the  Sepulchre  to  the  Throne 

their  eyes  were  fixed  on  the  heavens.  No  human  pen  can 
describe  their  ecstasy  of  joy.  They  were  tinconscious  of 
all  around  as  they  stood  upon  Mount  Olivet,  "  gazing  up 
to  Heaven." 

"  And  while  they  were  beholding  Him  going  up  to 
Heaven,  behold,  two  men  stood  by  them  in  white  garments." 
They  were  angels  who  had  taken  a  human  form,  and  were 
sent  by  their  Lord  with  a  parting  message.  These  angels 
"  were  standing  by  "  (as  the  original  Greek  reads),  but  the 
disciples  did  not  see  them  at  once, — their  thoughts  were 
fixed  upon  our  Lord.  Hence  it  was  necessary  for  the  Angels 
to  speak  in  order  to  recall  their  thoughts  to  earth  again. 
Of  those  present  on  the  mountain,  some  certainly  had  seen 
an  apparition  of  angels  before  ;  for  example,  our  dear  Lady 
and  the  ministering  women,  but  we  are  not  told  that  any 
of  the  Apostles  or  other  disciples  had  up  to  this  time  ever 
been  favoured  with  an  angelic  vision. 

The  angels  appeared  unexpectedly,  as  the  word  "  be- 
hold "  indicates,  and  they  said  :  "Ye  men  of  Galilee,  why 
stand  you  looking  up  to  Heaven  ?  This  Jesus,  who  is 
taken  up  from  you  into  Heaven,  shall  so  come,  as  you  have 
seen  Him  going  into  Heaven." 

"  Ye  men  of  Galilee^  With  the  exception  of  Judas 
Iscariot — the  man  of  Kerioth — all  our  Lord's  Apostles 
were  GaHleans.  The  greater  number  of  His  disciples  were 
likewise  natives  of  Galilee ;  for  in  that  province  His 
preaching  had  been  most  successful.  This  fact  was  well 
known  in  Judea,  as  we  see  from  the  fact  that,  when  Peter 
entered  the  courtyard  of  the  high  priest's  house  after 
Jesus  had  been  taken  prisoner,  the  Apostle  was  suspected 
of  being  our  Lord's  disciple  precisely  because  he  was  a 
Gahlean — "  They  that  stood  by,  said  again  to  Peter  :  Surely 
thou  art  one  of  them,  for  thou  art  also  a  Galilean."  ^  Again, 
when  the  Apostles  and  disciples  spoke  in  different  tongues 
on  the  day  of  Pentecost,  their  numerous  hearers  "  were 
all  amazed  and  wondered,  saying  :  Behold,  are  not  all  these 
that  speak  Galileans  ?  "  2 

1  St.  Mark  xiv.  70.  2  Acts  ii.  7. 

316 


The  Apparition   of  two  Angels 

"  Why  stand  you  looking  up  to  Heaven  ?  "  The  disciples 
knew  that  He  must  ascend  to  the  Father  ;  His  departure 
was  not  an  unexpected  thing.  Still  it  was  natural  that 
those  who  had  seen  Jesus  ascend,  who  had  had,  as  it  were, 
a  gUmpse  of  Heaven,  should  be  oblivious  for  the  time  of 
earthly  things.  He  whom,  with  all  the  impassioned  ardour 
of  their  souls,  they  loved  had  ascended ;  they  could 
not  do  otherwise  than  look  in  the  direction  whither  He  had 
gone.  They  still  seemed  to  catch  the  echoes  of  that 
blessing,  to  see  His  sacred  form.  The  glory  of  the  Lord 
had  shone  upon  them  and  they  were  still  dazzled,  over- 
powered by  His  Majesty,  wrapped  in  contemplation, 
pouring  forth  their  souls'  adoration.  "  This  Jesus  "  ;  "  the 
same  yesterday,  to-day  and  for  ever  " — for  He  cannot 
change — "  shall  so  come  again,"  that  is  to  say,  once  more 
the  clouds  will  be  His  chariot.  Some  sixty  years  later  one 
of  those  who  heard  these  Angelic  messengers — St.  John  the 
Evangelist — when  in  the  spirit  on  the  Lord's  day  in  the 
Island  of  Patmos,  had  a  wondrous  vision.  Recording  it, 
he  exclaims  :  "  Behold,  He  cometh  with  the  clouds  and 
every  eye  shall  see  Him."  ^  All  the  S5moptists  record  our 
Lord's  words  concerning  the  day  of  judgment :  "  Then 
they  shall  see  the  Son  of  Man  coming  in  the  clouds  of  Heaven 
with  much  power  and  majesty,"  ^  and  He  who  will  come  in 
virtue  of  His  own  power  is  He  who  died  to  redeem  mankind. 
He  will  come  to  gather  His  elect  from  the  four  quarters  of 
the  globe  ;  to  take  them  with  Him  into  His  kingdom,  to 
the  place  which  He  had  prepared  for  them. 

The  Angels  having  delivered  their  royal  message,  the 
disciples  **  returned  to  Jerusalem,  from  the  mount,  that  is 
called  Olivet,  which  is  nigh  Jerusalem,  within  a  Sabbath- 
day's  journey."  ^  In  his  Gospel  St.  Luke  also  says  :  "  They 
adoring  went  back  into  Jerusalem  with  great  joy."  They 
adore  ;  they  rejoice.  They  worship  Him  whom  they  now 
all  firmly  believe  to  be  their  Lord  and  their  God.  Hence- 
forth, He  is  "  the  Lord  Jesus,"  who  sitteth  at  the  right  hand 

1  Apoc.  i.  7.  '  St.  Matt.  xxiv.  30. 

^  Acts  i.  12. 


From  the   Sepulchre  to  the  Throne 

of  God.  There  is  no  selfishness  in  their  souls.  They  think 
of  Him  and  rejoice  because  their  Divine  Master  has  returned 
gloriously  to  the  Father,  having  accomplished  the  work  of 
man's  Redemption.  At  the  Last  Supper  Jesus  had  said 
to  His  Apostles  :  "If  you  loved  Me,  you  would  indeed  be 
glad,  because  I  go  to  the  Father."  ^  Now  that  He  has 
ascended  the  disciples  experience  "  great  joy,"  which 
shows  that  they  had  greatly  increased  in  charity,  that  their 
Lord  had  the  first  place  in  their  souls. 

They  rejoice,  too,  because  the  Ascension  of  Jesus  con- 
firmed their  faith  and  hopes.  They  know  now  that  He  is 
indeed  the  Messias,  who  will  come  again  and  take  them 
unto  Himself,  who  will  found  an  everlasting  kingdom,  who 
will  indeed  in  the  fullest,  truest  sense  redeem  Israel.  It 
was  in  the  firm  faith  in  the  Divinity  that,  a  few  days  later 
in  presence  of  implacable  foes,  "  with  great  power  did  the 
Apostles  give  testimony  to  the  Resurrection  of  Jesus  Christ 
our  Lord,"  ^  and  St.  Peter  boldly  proclaimed  that  the 
heavens  must  retain  Him  "  until  the  restitution  of  all 
things." 

The  disciples  are  full  of  joy,  likewise,  because  His  de- 
parture is  the  prelude  to  the  coming  of  the  Spirit  in  power, 
of  Him  in  whose  strength  they  are  to  go  forth  to  conquer 
the  whole  world. 

The  disciples  rejoice,  too,  in  the  ever-abiding  though 
invisible  presence  of  their  Risen  Lord.  Even  before 
Pentecost,  from  their  intercourse  with  Jesus  during  the 
Great  Forty  Days,  they  have  been  prepared  for  something 
higher  than  His  bodily  presence.  Their  mode  of  worship 
has  become  more  spiritual ;  they  are  prepared  to  adore  Him 
not  only  in  the  Temple  of  His  human  Body,  but  everywhere 
"  in  spirit  and  in  truth  "  in  virtue  of  His  Omnipresence. 

While  waiting  for  the  descent  of  the  Holy  Ghost  in 
obedience  to  their  Lord's  commands,  they  tarry  in  Jeru- 
salem. There  the  Church  of  Christ  is  to  receive  her  baptism 
of  fire,  and  in  preparation  for  this  great  event  the  disciples 
are  found  "  always  in  the  Temple  praising  and  blessing 
1  St.  John  xiv.  28.  2  Acts  iv.  33. 

318 


The  Apparition  of  two  Angels 

God."  In  that  House  of  the  Lord  they  join  in  the  prayers 
and  sacrifices,  and  all  the  hallowed  rites  now  have  a  new 
meaning.  But  a  few  years  and  these  rites  will  be  abohshed. 
Meanwhile  Jew  and  Christian  worship  devoutly,  side  by  side, 
in  the  Temple,  that  the  former  might  be  won  over  to  faith 
in  Jesus  as  the  Messias. 

What  must  have  been  the  joy  of  the  ever-blessed 
Mother  of  God  ?  Of  all  the  disciples  present  at  the 
Ascension  none  could  rise  to  the  sublime  heights  of  her 
exultation  in  God  her  Saviour.  She  had  rejoiced  in  Him 
after  the  Incarnation,  at  His  Birth  and  when  she  nursed 
Her  Babe.  She  had  ever  taken  a  larger  part  than  all 
others  in  His  joys  and  sorrows  :  her  knowledge  of  Him  was 
so  much  deeper  than  theirs.  She  had  profited  by  every 
grace  bestowed  upon  her.  When  Jesus  was  crucified,  Mary 
His  Mother  stood  by  His  cross.  She  suffered  then  more 
than  all  the  Apostles  and  disciples.  Hence  it  was  fitting 
that  the  Queen  of  Martyrs  should  rejoice  in  God  her 
Saviour  more  than  all  His  disciples.  Torrents  of  super- 
natural joy  inundated  her  pure  soul  when  she  saw  her 
Jesus  rise  in  the  air  and  ascend  to  take  possession  of  His 
eternal  throne.  The  joy  of  the  Son  was  the  joy  of  His 
Mother.  Consummatum  est,  the  last  act  of  His  earthly  life, 
the  first  of  His  glorious  Life  as  Man  are  linked  together  in 
the  Ascension.  All  the  prophecies  concerning  that  life 
upon  earth  have  been  fulfilled  to  the  last  iota.  Let  us 
congratulate  our  Blessed  Mother  and  implore  her  inter- 
cession. 

St.  Peter  has  seen  his  Lord  depart,  and  he  too  rejoices, 
for  none  of  the  Apostles  realised  more  fully  than  he  did 
how  expedient  it  was  that  Jesus  should  ascend.  St.  Peter's 
faith  is  strong  as  a  rock.  He  is  prepared  to  brave  all  dangers 
for  the  love  of  His  Master  and  is  strong  in  His  might. 

St.  John,  the  beloved  disciple,  without  a  pang  of  regret 
sees  His  Lord  ascend.  Never  again  wiU  he  lean  upon  His 
Lord's  bosom.  Nevertheless,  the  Evangelist  will  have  as 
close  a  union  with  Him  as  ever.  In  the  Holy  Eucharist 
Jesus  will  be  the  hfe  and  the  food  of  his  soul.     There  the 

319 


From  the  Sepulchre  to  the  Throne 

Risen  Lord  will  dwell,  as  in  His  temple,  coming  in  to  him 
and  supping  with  him.  St.  Philip  and  St.  Thomas  now 
know  the  way  to  the  Father,  concerning  which  they  en- 
quired at  the  Last  Supper.  St.  Bartholomew  has  seen 
the  angels  descending  from  the  Son  of  man  to  give  the 
disciples  their  Lord's  message.  St.  Andrew,  ever  unselfish, 
rejoices  that  his  loved  Master  has  ascended  to  the  Father. 
Without  temerity,  we  may  presume  that  Peter,  James,  and 
John  thought  of  the  glorious  vision  of  the  Transfiguration, 
and  rejoiced  that  the  Passion,  which  had  to  be  accomplished 
in  Jerusalem,  was  over.  All  the  Apostles  were  ready  for 
their  great  work,  the  moment  their  Lord  wills  them  to  go 
forth  as  His  heralds  and  messengers. 
y^  Having  returned  from  Olivet  while  waiting  for  the 
'  promise  of  the  Father,  all  the  disciples  were  persevering 
with  one  mind  in  prayer  with  the  women,  and  Mary  the 
Mother  of  Jesus,  and  His  brethren.  They  were  always  in 
the  Temple  at  the  early  morning  and  afternoon  sacrifices, 
joining  in  the  chant  of  the  Psalms.  "  Always  in  the 
Temple,  praising  and  blessing  God  " — having  risen  with 
Christ,  they  sought  the  things  above.  They  commenced 
upon  earth  that  service  of  praise  and  benediction  which 
they  now  offer  Him  in  Heaven  and  will  offer  Him  through- 
out eternity — that  blessed  service  of  adoration  which  we 
ourselves  hope  to  lay  at  His  feet. 

A  new  life  was  opening  out  before  the  Apostles  ;  their 
period  of  training  was  over,  during  which  for  three  years 
Jesus  Himself  had  taught  and  watched  over  them.  That 
chapter  of  their  lives  has  been  closed.  Never  again  would 
they  follow  the  Prophet  of  Galilee  throughout  the  length 
and  breadth  of  Palestine.  His  Resurrection  was  the  com- 
mencement of  a  brief  period — the  Great  Forty  Days — 
during  which  our  Lord  prepared  them  for  the  future. 
In  the  Sacred  Scriptures  the  period  of  forty  days  is  gener- 
ally a  time  of  solemn  waiting  for  some  issue,  fraught  with 
momentous  consequences.  For  example,  Moses  waited 
for  forty  days  before  receiving  the  Law  ;  Elias  passed  forty 
days  upon  Mount  Horeb  before  anointing  Hazael  to  be 

320 


The  Apparition  of  two  Angels 

king  of  Syria  and  Jehu,  king  of  Israel.  In  the  Life  of  our 
Lord  upon  earth,  three  times  the  period  of  forty  days  is 
mentioned.  He  was  presented  in  the  Temple  when  forty 
days  old,  and  a  like  period  was  passed  in  the  desert  in 
fasting  and  prayer  before  commencing  His  public  Life. 

The  Great  Forty  Days  were  followed  by  ten  days  of 
continual  prayer.  If  we  need  to  pray  without  ceasing  at 
all  times,  there  is  a  special  call  for  earnest  prayer  before 
taking  any  important  decisive  step  in  life.  Jesus  Himself 
was  wont  to  prepare  His  soul  thus  for  the  great  events  of 
His  Life — thus  we  find  Him  spending  forty  days  in  prayer 
and  solitude  before  commencing  His  pubhc  ministry.  Be- 
fore choosing  the  Twelve  Apostles  He  also  spent  the  night 
in  prayer,  and  the  last  hours  before  His  Passion  were  passed 
in  wrestling  with  God  in  prayer.  How  many  other  precious 
lessons  are  contained  in  the  narration  of  the  Ascension  of 
our  Lord  into  Heaven  !  We  will  dwell  briefly  upon  a  few 
of  them,  since  the  Scriptures  were  written  for  our  spiritual 
instruction. 

"  A  cloud  received  Him  out  of  their  sight."  Henceforth 
Jesus  was  with  them,  not  by  His  Bodily  presence  in  space, 
but  by  His  Omnipresence  in  Infinity.  In  like  manner.  He 
is  ever  near  us  ;  we  can  invoke  Him  in  all  places.  Especi- 
ally is  He  near  us  in  the  Holy  Eucharist :  under  the  sacra- 
mental species,  which  like  the  Ascension  cloud  both  conceal 
and  reveal  His  presence,  we  can  always  find  our  Risen  Lord. 
There  are  other  clouds  that  conceal  His  Divine  Presence. 
These  may  take  the  form  of  trials — temporal  or  spiritual — 
yet  whatever  be  our  sorrows  Jesus  keeps  His  blessed  promise. 
He  is  with  us  all  days,  upholding  us  by  His  grace,  consoHng 
us  in  His  love.  It  must  needs  be  that  a  cloud  should  receive 
the  Risen  Saviour  from  our  sight,  since  in  our  present  con- 
dition we  could  not  bear  the  effulgence  of  His  glory.  So, 
for  the  moment,  we  are  well  content  to  worship  our  hidden 
God  and  Saviour  under  whatever  "  form  "  or  "  cloud  "  He 
manifests  Himself,  even  as  Mary,  His  Immaculate  Mother, 
worshipped  Him  when  He  became  Incarnate  and  dwelt 
within  her,  and  when  He  made  the  clouds  His  chariot  on 

321  X 


From  the  Sepulchre  to  the  Throne 

Ascension  Day.  "  He  cometh  with  clouds  "  during  the 
time  of  our  pilgrimage  on  earth.  Be  it  ours  to  welcome 
Him,  to  pierce  the  cloud  by  faith,  saying  with  all  the  energy 
of  our  love,  "  It  is  the  Lord.     Come,  Lord  Jesus  !  " 

"  Why  stand  you  looking  up  to  Heaven?  "  Alas,  to  so 
many  of  the  denizens  of  the  earth  the  angels  of  God  might 
more  fittingly  ask  :  "  Why  look  you  never  up  to  Heaven  ?  " 
To  stand  firm  looking  up  to  Heaven,  fixing  the  eyes  of  the 
soul  upon  the  spiritual  side  of  human  events,  should  be  the 
attitude  of  every  Christian.  Yet  this  frame  of  mind  is  not 
easy  to  acquire,  for  it  presupposes  great  virtue.  Only  by 
prayer  and  constant,  earnest  effort  can  we  despise  the  testi- 
mony of  our  senses  and  look  to  the  inner  meaning  of  every- 
day duties.  To  see,  for  example,  the  loving  hand  of  God  in 
a  crushing  bereavement ;  a  means  of  acquiring  humility  in 
some  cruel  slander  ;  a  stepping-stone  to  detachment  in  some 
great  pecuniary  loss  requires  a  true  interior  spirit,  the  habit 
of  seeking  the  things  that  are  above,  where  Christ  sitteth 
at  the  right  hand  of  God."  Yet,  surely,  this  attitude 
of  soul — and  this  only — befits  those  who  are  "  risen  with 
Christ "  ! 

"  This  Jesus  .  .  .  shall  come  as  you  have  seen  Him 
going  into  Heaven."  This  message  from  our  King  was  for  all 
time  ;  it  was  not  simply  for  the  disciples — like  the  command 
to  remain  in  Jerusalem  until  the  Descent  of  the  Paraclete. 
We  were  not  present  when  Jesus  ascended  into  the  Heavens, 
yet  we  have  our  share  in  His  parting  blessing  and  in  the 
promise  made  by  His  messengers.  This  same  Jesus  shall 
so  come.  We  must  never  think  of  Him  as  changed  in  His 
disposition  towards  men  because  He  has  entered  into  His 
Glory.  Joseph,  the  son  of  Jacob,  still  loved  his  brother 
tenderly,  even  though  he  held  such  a  high  position  at 
Pharaoh's  court  and  had  been  sold  into  slavery  by  them. 
How  much  more  will  Jesus,  of  whom  the  patriarch  was  the 
type,  love,  pardon  and  provide  for  those  whom  He  deigns 
to  call  His  brethren  ?  His  elevation  to  the  throne  of  His 
Father  has  not  changed  His  attitude  towards  His  own  ; 
He  is  gone  before]_tojprepare  a  place  for  them.     Some  day 

322 


The  Apparition  of  two  Angels 

He  will  fulfil  His  blessed  promise  :  "I  will  come  again  and 
will  take  you  to  Myself,  that  where  I  am  you  also  shall  be."  ^ 

Our  Risen  Saviour  comes  again  whenever  the  Holy 
Sacrifice  of  the  Mass  is  offered.  Each  Mass,  each  Com- 
munion is  a  fresh  Epiphany  of  the  Risen  Saviour.  He 
comes  also  to  take  each  soul  at  the  hour  of  death,  and  blessed 
indeed  are  those  whose  purity  is  such  that  He  can  at  once 
take  them  unto  Himself,  where  He  is  in  His  Heavenly 
Kingdom.  At  the  last  day,  He  "  cometh  with  clouds  "  : 
all  mankind  will  be  gathered  before  Him.  How  absolutely 
insignificant  all  earthly  things  will  look  then !  How 
vividly  we  shall  realise  then  that  earth  was  never  intended 
to  be  a  finality  for  immortal  souls  created  to  the  image  of 
God.  We  abandon  instantly  all  our  worldly  possessions 
when  our  lives  are  in  danger,  because  we  reaUse  that  earth's 
baubles  are  of  no  value  to  the  dead,  that  fife  is  a  far  greater 
good.  Let  us  endeavour  to  be  as  wise  as  regards  the  things 
of  eternity,  and  to  live  up  to  our  belief  that  terrestrial 
things  are  unworthy  of  the  love  of  a  soul  that  was  created 
by  God  for  Himself.  Detachment  from  the  things  of  earth 
is  one  of  the  great  lessons  which  the  Ascension  of  our  Lord 
brings  home  to  us. 

The  disciples  returned  to  Jerusalem  with  great  joy. 
Shall  not  we  enter  also  into  their  joy  ?  Christians  have 
many  tribulations  in  this  world,  but  they  have  far  more 
reason  for  rejoicing  than  for  sorrowing.  Jesus,  our  Master, 
has  fully  paid  the  price  of  our  Redemption ;  He  has 
opened  the  Kingdom  of  Heaven  to  all  believers — to  all  who 
will  profit  by  His  Redemption.  Now  He  enjoys  His  reward 
as  Man.  Never  can  He  suffer  again.  From  His  throne  in 
Heaven  He  watches  over,  guides  and  governs  His  Church. 
In  Heaven,  He  is  our  great  High  Priest.  Joy  befits  the 
Christian  to  whom  all  things  work  together  for  good  :  a 
pessimistic  frame  of  mind  is  unworthy  of  those  who  serve 
the  Lord  Jesus.  Peace  and  joy  are  the  two  great  virtues 
proper  to  the  holy  season  of  Easter,  proper  to  the  whole 
life  of  Christ's  disciples.  He  is  risen.  He  dieth  no  more, 
^  St.  John  xiv.  3. 


From  the  Sepulchre  to   the  Throne 

"  death  hath  now  no  more  dominion  over  Him."  Hence 
the  motives  for  rejoicing  are  ever  present ;  if  we  are  faith- 
ful to  our  Risen  Lord  our  joy  may  also  be  full,  according  to 
His  promise.  If  "  the  noble  army  of  martyrs  "  went  to 
their  death  singing  God's  praises,  endued  with  the  same 
strength,  we  can  carry  our  Httle  crosses  with  a  hght  heart 
and  thus  glorify  God. 

After  the  Ascension,  the  disciples,  while  waiting  for  the 
coming  of  the  Holy  Ghost,  were  "  always  in  the  Temple 
praising  and  blessing  God."  We  have  passed  a  few 
moments  upon  the  Mount  of  Olives.  We  have  contem- 
plated our  Risen  Lord  ascending  into  Heaven,  and  learned 
some  precious  lessons  from  this  mystery.  What  fruit 
should  these  lessons  bring  forth  in  our  daily  lives  ?  A 
deeper  love,  a  firmer  faith,  greater  detachment  in  the  use 
of  earthly  things.  These  three  virtues  will  lead  us  to 
imitate  our  Immaculate  Mother  and  the  disciples  by  leading 
a  life  of  praise.  Like  them  we  shall  be  continually  in  the 
Temple,  if  possible,  daily  at  Holy  Mass — "  praising  and 
blessing  God,"  offering  the  Divine  Victim  for  this  great  end 
which  is  also  the  one  reason  of  our  existence.  As  Saint 
Ignatius  of  Loyola  says  in  his  Spiritual  Exercises :  "  Man 
was  created  to  know,  love,  and  serve  God,  and  by  so  doing 
save  his  own  soul."  The  act  of  praise  pre-eminently  befits 
a  creature  whose  existence  has  for  object  the  glory  of 
God,  who  "  made  all  things  for  Himself." 


SUMMARY    FOR   MEDITATION 

First  Prelude. — Contemplate  the  disciples  standing  gazing 
up  to  Heaven.  See  the  two  angels  as  they  approach  and 
question  them.     Listen  to  their  words. 

Second  Prelude. — Pray  for  grace  to  Hve  with  our  thoughts 
fixed  upon  Heaven  and  our  Risen  Lord. 

First  Point. — The  cloud  which  conceals  Jesus  slowly  rises 
in  the  air  and  finally  disappears.  The  disciples  cannot  take 
their  eyes  from  the  place  whence  He  rose.  Two  angels  stand 
by  them,  at  first  unperceived. 

324 


The   Apparition  of  two  Angels 

Second  Point.— The  angels  address  the  disciples ;  they 
deliver  their  King's  message,  that  He  will  so  come  again  upon 
the  clouds  of  Heaven. 

Third  Point. — The  disciples  return  to  Jerusalem  with  great 
joy.  They  are  henceforth  continually  in  the  Temple  "  praising 
and  blessing  God."  We  should  learn  from  this  mystery  to 
live  for  the  world  to  come,  to  worship  Jesus  under  whatever 
cloud  He  may  conceal  Himself,  to  rejoice  in  the  Lord,  ever 
praising  and  blessing  Him  in  His  Temple. 

Colloquy. — Pray  for  grace  to  lead  a  supernatural  life,  to 
think  oftener  of  our  Lord  on  His  throne  in  Heaven.  Pray 
that  you  may  always  profit  by  the  visitations  and  apparitions 
of  our  Lord  to  your  soul.  Ask  that  you  may  lead  an  un- 
selfish life,  ever  rejoicing  in  the  Lord,  praising  and  blessing 
Him,  especially  in  the  dark  hours  of  sorrow.  Adore  your 
Risen  Saviour,  and  give  yourself  wholly  to  Him.  Pray  for 
those  whose  thoughts  are  all  centred  upon  earth. 


325 


w 


XXVII 

THE    MINISTERING    WOMEN 

(I) 

E  have  seen  how  the  Apostles,  the  disciples,  our 
blessed  Lady  and  the  holy  women  returned  to 
Jerusalem — to  the  upper  room — after  Jesus  had 
returned  to  the  Father,  and  how  full  of  joy,  "  praising  and 
blessing  God,"  they  were  continually  in  the  Temple.  St. 
Luke  also  tells  us,  after  enumerating  the  Apostles,  that 
"  All  these  were  persevering  in  prayer  with  the  women, 
and  Mary,  the  Mother  of  Jesus,  and  with  His  brethren." ' 
Now  we  know  that  when  Peter  rose  up  "in  the  midst  of 
the  brethren  "  to  propose  the  election  of  a  successor  to 
Judas  that  *'  the  number  of  persons  together  was  about 
one  hundred  and  twenty."  2  in  addition  to  those  men- 
tioned above,  it  is  probable  there  were  some — if  not  all — 
of  the  seventy- two  disciples  whom  Jesus  had  previously  sent 
forth  to  evangelise. 

The  ministering  women  come  greatly  to  the  fore  during 
the  time  of  our  Lord's  Passion  and  the  Great  Forty  Days. 
They  have  come  before  us  individually  and  collectively  in 
the  accounts  of  the  apparitions  of  our  Risen  Lord.  We 
will  now  examine  the  subject  more  closely  and  see  what 
we  can  gather  concerning  them  from  the  various  allusions 
to  their  person  and  ministrations  in  the  four  Gospels  and 
in  the  Acts  of  the  Apostles,  for  the  Evangelists  are  mutually 
complementary,  and  the  Acts  forms  the  sequence  to  the  four 
sacred  narratives  which  constitute  but  one  Gospel  story. 

What  do  we  know  of  the  ministering  women  as  a  com- 
pany ?    What  do  we  know  of  them  individually  ?    How 
1  Acts  i.  14.  2  ijjici,^  15. 

326 


The  Ministering  Women 

far  were  different  ages,  types  and  social  grades  represented  ? 
In  what  did  their  ministrations  consist  ?  What  were  the 
determining  motives  which  led  them  to  follow  the  Prophet 
of  Galilee  ?  Here  we  have  five  questions  which  open  up 
as  many  Hues  of  study.  Let  us  see  how  far  we  can  answer 
them  from  the  pages  of  Holy  Writ  and  our  knowledge  of 
Jewish  customs. 

I.  What  do  we  know  of  the  ministering  women  as  a  com- 
pany ?  The  first  reference  to  them  collectively  is  found  in 
St.  Luke's  Gospel  where,  after  the  Evangelist  has  related 
the  conversion  of  the  sinful  woman — who  is  generally 
identified  with  St.  Mary  Magdalene, — he  goes  on  to  describe 
our  Lord's  second  journey  through  Galilee,  which  He  made 
some  time  before  the  third  Pasch  of  His  Public  Life.  St. 
Luke  writes :  "It  came  to  pass  afterwards,  that  He 
travelled  through  the  cities  and  towns,  preaching  and 
evangeUsing  the  kingdom  of  God,  and  the  Twelve  with 
Him.  And  certain  women  who  had  been  healed  of  evil 
spirits  and  infirmities — Mary  who  is  called  Magdalene, 
out  of  whom  seven  devils  were  gone  forth,  and  Joanna,  the 
wife  of  Chusa,  Herod's  steward,  and  Susanna,  and  many 
others  who  ministered  unto  Him  of  their  substance."  ^ 
The  same  Evangelist  records  that  when  Jesus  was  agonising 
on  the  Cross,  "  All  His  acquaintance  (i.e.  male  friends)  and 
the  women  that  had  followed  Him  from  GaHlee  stood  afar 
off  beholding  these  things,"  2  and  likewise  he  refers  to  them 
in  connection  with  the  Passion,  when  he  teUs  us  that  "  the 
women  that  were  come  with  Him  from  Galilee,  following 
after  (sc.  the  dead  Body  of  Jesus),  saw  the  sepulchre  and 
how  His  Body  was  laid.  And  returning  they  prepared 
spices  and  ointments." 

St.  John  has  no  reference  to  the  ministering  women  as 
a  hand  until  he  speaks  of  Mary  of  Cleophas  and  Mary 
Magdalene  standing  with  our  Lady  "  by  the  Cross  of  Jesus." 
St.  Mark  and  St.  Matthew  both  allude  to  the  women  who 
accompanied  our  Lord  on  His  journey.  These  passages 
are  almost  identical,  so  it  will  suffice  to  quote  one.     Speak- 

1  St.  Luke  viii.  i.  Ibid.,  xxiii.  49. 


From  the  Sepulchre  to  the  Throne 

ing  of  the  Crucifixion,  St.  Mark  says :  "  There  were  also 
women  looking  on  afar  off,  among  whom  was  Mary  Mag- 
dalene, and  Mary  the  mother  of  James  the  Less  and  of 
Joseph,  and  Salome,  who  also,  when  He  was  in  Galilee, 
followed  Him  and  ministered  to  Him,  and  many  other  women 
that  came  up  with  Him  to  Jerusalem."  ^  Here  the  Evangelist 
appears  to  distinguish  between  the  ministering  women  and 
those  women  who  had  simply  come  up  to  keep  the  Pasch. 
The  S5moptists  inform  us  that  Mary  Magdalene,  Mary  the 
mother  of  James,  and  Salome  "  bought  sweet  spices  "  to 
anoint  the  dead  body  of  their  Lord,  and  St.  Luke  relates  how, 
after  the  apparition  of  the  angels,  "  Mary  Magdalene  and 
Joanna  and  Mary  of  James  and  the  other  women  that  were 
with  them  told  these  things  to  the  Apostles,  and  these  words 
seemed  to  them  as  idle  tales,  and  they  did  not  beheve  them."^ 

This  Evangelist  also  records  what  the  disciples  of 
Emmaus  told  our  Lord,  who  was  walking  with  them  "  in 
another  shape,"  concerning  the  women  of  their  "  company." 
The  expression,  "  certain  women  of  our  company,"  proves 
that  these  devoted  female  disciples  had  a  distinct  status 
among  the  Apostles,  as  a  band  of  fellow-workers. 

It  is  thus  we  find  them  during  the  days  of  waiting  for 
the  coming  of  the  Paraclete  :  the  followers  of  Jesus  would 
not  have  been  complete  without  the  blessed  Mother  of  God 
and  the  ministering  women.  From  the  Gospel  narratives 
it  is  clear  that  they  followed  Jesus  when  He  journeyed 
about  Galilee,  came  up  to  Jerusalem  with  Him,  were  with 
Him  "  afar  off "  during  His  Passion,  followed  Him  to  the 
grave,  prepared  ointments  to  embalm  His  dead  Body,  were 
first  at  the  Sepulchre  on  Easter  morning,  saw  the  angelic 
messengers  and  also  our  Lord  Himself,  and  that  they  were 
the  first  earthly  heralds  of  the  Resurrection  of  their  Lord. 
Thus  the  devoted  band  of  ministering  women  served  their 
Divine  Master  in  life  and  death  and  after  His  Resurrection. 

2.  But  what  do  we  know  of  them  individually  ?    Very 

few  names  are  given — Mary  Magdalene,  Mary  of  Cleophas, 

Salome,  Joanna  and  Susanna  are  mentioned  as  belonging 

^  St.  Mark  xv.  40.  *  St.  Luke  xxiv.  10. 

328 


The  Ministering  Women 

to  the  "  company,"  and  among  those  who  gave  hospitality 
to  Christ  and  His  Apostles  we  also  find  Martha  of  Bethania, 
who  "  received  Him  into  her  house,"  and  Mary,  the  mother 
of  John  Mark,  in  whose  house  Jesus  celebrated  the  Holy 
Eucharist  and  also  appeared  to  His  disciples  after  His 
Resurrection.  It  will  be  interesting  and  instructive  to 
summarise  briefly  what  we  are  told  of  these  seven  devoted 
women — the  loyal  friends  and  disciples  of  the  Lord  Jesus, 
the  precursors  of  those  thousands  of  women  who,  in  all 
ages  of  the  Catholic  Church,  have  ministered  and  still 
minister  to  Him  in  manifold  ways. 

Of  these  holy  women  St.  Mary  Magdalene  is  the  best 
known.  The  touching  story  of  her  conversion  is  recorded 
by  St.  Luke,  who  relates  how  she  came  to  our  Lord  and 
anointed  His  feet  with  precious  ointment  and  shed  tears 
over  them  in  the  house  of  Simon  the  Pharisee.  The  proud 
Pharisee  was  scandalised  at  our  Lord's  allowing  her  to 
come  near  and  to  touch  Him,  and  on  account  of  His  con- 
descension in  so  doing  Simon  judged  Jesus  to  be  no  prophet. 
Whereupon  Jesus  related  the  parable  of  the  two  debtors, 
applied  it  to  Simon  and  the  sinful  women,  and  defending 
the  humble,  penitent  Mary  Magdalene,  said  :  "  Many  sins 
are  forgiven  her  because  she  hath  loved  much."  ^ 

From  St.  Luke's  words  we  gather  that  Jesus  had  de- 
livered her  from  seven  devils.  She  then  appears  to  have 
joined  the  band  of  ministering  women.  Her  name,  Mag- 
dalene, is  derived  from  Magdala,  a  town  or  castle  of  Galilee 
on  the  western  shore  of  the  lake  about  a  mile  above 
Tiberias.  Bethania  was  her  native  town,  and  there 
Lazarus,  her  brother,  and  Martha,  her  elder  sister,  lived. 
They  were  a  wealthy  family,  for  only  the  rich  could  afford 
to  buy  "  ointment  of  right  spikenard  of  great  price,"  such 
as  Mary  Magdalene  twice  poured  out  over  our  Lord. 
Moreover,  the  home  at  Bethania  was  always  open  to  Jesus, 
His  blessed  Mother,  and  His  disciples.  St.  John  tells  us 
that  "  Jesus  loved  Martha,  and  her  sister  Mary  and 
Lazarus."    When  Jesus  deigned  to  visit  His  *'  friends  " 

1  St.  Luke  vii.  47. 


From  the  Sepulchre  to  the  Throne 

in  Bethania  on  one  occasion  we  are  told  that  Mary  Mag- 
dalene sat  at  His  feet  listening  eagerly  to  His  Divine  teach- 
ing. He  praised  her  for  this  earnest  desire  to  learn  spiritual 
truths,  and  said  :  "  Mary  hath  chosen  the  best  part,  which 
shall  not  be  taken  from  her."  ^  Mary  had  chosen  the  part 
of  meditation  on  divine  truths.  She  was  nourishing  her 
soul  with  the  words  of  her  Lord,  and  this  sweet  contempla- 
tion was  a  source  of  strength  and  happiness.  It  inundated 
her  soul  with  joy,  such  as  she  had  never  experienced  in 
the  days  when  she  sought  happiness  in  wealth  and  human 
love.  This  "  best  part "  was  indeed  a  foretaste  of  the 
Beatific  Vision,  which  "  shall  not  be  taken  away  "  ;  for 
eternally  the  saints  will  see  the  King  in  His  beauty.  St. 
Mary  Magdalene  always  comes  before  us  as  a  generous, 
ardent,  contemplative  soul.  To  the  Lord,  who  had  raised 
her  from  the  depths  of  sin,  cast  forth  seven  devils  out  of 
her,  admitted  her  to  His  intimacy  and  that  of  His  Mother, 
allowed  her  to  minister  to  Him,  to  sit  at  His  feet — to  this 
Lord  and  Saviour,  she  gave  the  whole  wealth  of  her  generous 
love  and  devotedness. 

Therefore,  as  we  should  expect  from  such  a  noble 
nature,  she  gave  herself  unreservedly  to  the  service  of 
Jesus.  Every  fresh  grace  and  blessing  received  was  an 
incentive  to  deeper  love  and  greater  devotedness.  How 
could  she  ever  do  enough  for  Him  who  had  pardoned  her 
and  restored  her  brother  Lazarus  to  life  ?  We  are  famiUar 
with  the  exquisite  narratives  of  the  raising  of  Lazarus,  the 
banquet  at  which  he  was  present  afterwards,  when  Mary 
again  anointed  Jesus — this  time  for  His  burial.  On  the 
occasion  of  this  second  anointing  St.  Mark  tells  us  :  "  There 
were  some  that  had  indignation  within  themselves." 
Judas  was  the  first  to  murmur,  but  some,  if  not  all  of  the 
disciples,  shared  his  sentiments  and  condemned  Mary's 
generosity,  saying  :  "To  what  purpose  is  this  waste  ? 
For  this  might  have  been  sold  for  much  and  given  to  the 
poor."  2  Once  again  Jesus,  **  who  loved  Mary,"  defended 
her.  He  rebuked  His  disciples,  saying  :  "  Why  do  you 
1  St.  Luke  X.  42.  2  St.  Matt.  xxvi.  8. 


The  Ministering  Women 

trouble  this  woman,  for  she  hath  wrought  a  good  work 
upon  Me  ?  For  the  poor  you  have  always  with  you,  but 
Me  you  have  not  always."  Then,  prefacing  His  words  with 
a  solemn  asseveration,  Jesus  added :  "  Amen,  I  say  to  you, 
wheresoever  this  gospel  shall  be  preached  in  the  whole 
world,  that  also  which  she  hath  done,  shall  be  told  for  a 
memory  of  her."  So  it  has  come  to  pass,  for  all  the  Evange- 
Hsts  record  this  proof  of  Mary's  devoted  love  for  Jesus. 

The  next  time  we  hear  of  St.  Mary  Magdalene  she  is 
with  the  blessed  Mother  of  Sorrows  on  Calvary  at  the  feet 
of  Jesus,  there  where  she  first  obtained  the  forgiveness  of 
her  sins.  She  watched  by  the  Cross  until  Jesus  expired, 
then,  having  followed  Him  to  the  grave,  she  sat  with  Mary 
of  Cleophas  "  over  against  the  sepulchre."  There  we  find 
her  again  at  daybreak  on  Easter  Day — the  first  of  the  band 
to  reach  the  garden.  Having  seen  that  the  tomb  was 
empty,  she  hastened  to  tell  Peter  and  John,  and  when  she 
returned  to  the  sepulchre,  Jesus  appeared  to  her  first  of  all 
(with  the  exception  of  His  blessed  Mother).  He  sent  her 
as  the  herald  of  the  Resurrection,  bidding  her  tell  His 
brethren  that  He  must  ascend  to  His  Father  and  their 
Father,  to  His  God  and  their  God. 

Once  more  this  ardent  lover  of  Jesus  is  mentioned,  and 
the  incident  is  in  perfect  harmony  with  her  character ;  we 
find  her  returning  to  Jerusalem  with  great  joy,  continually 
praising  and  blessing  God  in  the  Temple,  persevering  in 
prayer  with  Mary  the  Mother  of  Jesus,  with  His  brethren, 
with  the  Apostles  and  the  other  ministering  women.  Such 
is  the  life-story  of  St.  Mary  Magdalene,  the  one  whom  Jesus 
loved,  and  as  we  think  of  her  passionate  love,  her  devoted 
self-sacrifice  and  courage,  we  feel  she  deserves  her  place 
at  the  head  of  the  ministering  women,  for,  by  the  express 
will  of  her  Lord,  Mary  Magdalene's  praise  "  is  in  the  gospel 
through  all  the  churches,"  ^  and  will  be  known  throughout 
eternity  as  the  one  whom  "  Jesus  loved,"  and  the  penitent 
who  loved  Him  much  in  return  because  many  sins  had  been 
forgiven  her.     Blessed  St.  Mary  Magdalene,  obtain  for  us 

1  2  Cor.  viii.  i8. 


From  the  Sepulchre  to  the  Throne 

from  thy  Lord  and  ours  something  of  thy  burning  love  for 
Jesus  and  His  holy  Mother  with  whom  thou  wert  so 
familiar  and  to  whom  thou  wert  a  consolation  on  Mount 
Calvary ! 

We  now  turn  to  another  familiar  member  of  the  com- 
pany of  holy  women — Mary,  wife  of  Cleophas,  or  better 
Clophas,  sometimes  referred  to  as  "  Mary  of  James  "  and 
"  Mary  of  Joseph  " — James  and  Joseph  being  two  of  her 
sons.  James  the  Less  and  Joseph  are  with  others  spoken 
of  as  the  Lord's  "  brethren."  The  genealogical  table  given 
below  shows  the  probable  relationship  of  those  who  are 
called  in  the  Gospels  "  the  brethren  of  Jesus."  *  This  table 
has  the  approbation  of  ennnent  commentators,  since  it 
embodies  the  ancient  traditions  of  the  Church  on  this 
subject.  Eusebius  of  Caesarea,  who  wrote  at  the  beginning 
of  the  fourth  century,  states  that  Cleophas  was  the  brother 
of  St.  Joseph,  and  gives  Hegesippus  as  his  authority. 
Therefore  since  Cleophas  or  Alphaeus  married  a  certain 
Mary,  it  follows  that  his  wife  was  sister-in-law  to  St. 
Joseph  and  to  Zachary,  and  thus  related  to  our  Lady  by 
marriage,  and  aunt  to  St.  John  the  Baptist,  the  greatest 
of  the  children  of  men.  Further,  Mary  of  Cleophas  was 
the  mother  of  Salome  (the  wife  of  Zebedee),  of  James  the 

*  GENEALOGICAL  TABLE 
Mathan. 


Sobe. 

I 

I 
Zachary = St.  Elizabeth. 

John  the  Baptist. 


I 
Jacob. 

I 


Cleophas, 
alias  Alphseus. 


St.  Anne=Heli,  alias  Joachim. 

L 

I  I 

St.  Joseph  =  B.V.  Mary. 
Jesus  Christ. 


Salome = Zebedee, 


St.  James 

the 

Great. 


Several 
daughters. 


St.  John 

the 
Evangelist . 


St.  James 
the  Less, 

alias 
James  of 
Alphaeus, 
ist  bp.  of 
Jerusalem. 

332 


Joseph, 
alias 
J  OSes. 


I  I 

St.  Jude,  Simeon, 

alias  3rd  bp. 

Thaddaeus,  of  Jeru- 

2nd  bp.  of  salem. 
Jerusalem. 


The  Ministering  Women 

Less,  Joseph  or  Joses,  St.  Jude  or  Thaddaeus,  and  Simon, 
who  succeeded  James  the  Less  as  bishop  of  Jerusalem. 
Also  James  the  Great  and  St.  John  the  Evangelist  were 
her  grandsons.  If  we  speak  with  veneration  of  the  mothers 
of  great  men,  of  "  A  mother  of  a  race  of  kings,"  what 
praise  shall  be  meted  out  to  Mary  of  Cleophas  ?  Three  of 
her  sons  were  martyrs,  of  whom  two  were  Apostles  and  one 
— Simon — became  bishop  of  Jerusalem  after  the  death  of 
his  brother  James  the  Less,  the  first  bishop  of  the  Holy 
City.  Also  the  two  grandsons  of  Mary  of  Cleophas  were 
Apostles,  and  one  of  these,  St.  James  the  Great,  was  the 
first  Apostle  who  had  the  honour  of  shedding  his  blood 
for  Christ. 

It  is  generally  believed  that  St.  Joseph  was  much  older 
than  our  blessed  Lady,  consequently  his  sister  Mary  must 
have  been  advanced  in  age  when  she  joined  the  ranks  of 
the  ministering  women — many  years  older  than  our  Lady. 
In  the  lists  of  the  Apostles  James  the  Less  is  spoken  of  as 
"  the  son  of  Alphaeus,"  and  her  other  sons  are  mentioned 
and  also  her  daughters  in  the  narrative  of  our  Lord's  second 
visit  to  Nazareth  during  His  Public  Life,  when  His  fellow- 
citizens  rejected  Him.  The  Nazarenes  could  not  bring 
themselves  to  accept  Him  as  the  Messias.  Had  He  not 
grown  up  among  them  from  childhood,  and  worked  among 
them  as  a  carpenter  ?  "So  they  wondered  and  said  : 
How  came  this  man  by  this  wisdom  and  miracles  ?  Is 
not  this  the  carpenter's  son  ?  Is  not  His  mother  called 
Mary,  and  His  brethren  James,  and  Joseph,  and  Simon, 
and  Jude  ?  And  His  sisters,  are  not  they  all  with  us  ? 
Whence  therefore  hath  He  all  these  things  ?  And  they 
were  scandaHsed  in  His  regard."  ^ 

From  this  incident,  we  learn  that  by  the  "  brethren  " 
of  Jesus,  those  who  thus  rejected  Him  understood  the  sons 
and  daughters  of  Mary  of  Cleophas.  Four  sons  are  men- 
tioned, and  the  expression  **  all  with  us  "  referring  to  her 
daughters  must  cover  at  least  three,  otherwise  "both" 
would  have  been  more  appropriately  employed.  Accord- 
1  St.  Matt.  xiii.  54. 

333 


From  the  Sepulchre  to  the  Throne 

ing  to  a  Jewish  custom,  cousins  and  other  relatives  were 
styled  *'  brethren.''  Thus  Abraham,  speaking  to  Lot,  says 
"  We  are  brethren,"  ^  and  Laban  calls  his  nephew  Jacob 
"  my  brother."  We  also  learn  from  the  passage  quoted 
above  that  Alphseus  or  Cleophas  lived  with  his  family  at 
Nazareth,  and  this  explains  why  St.  Jospeh,  after  the 
return  from  Egypt,  "  dwelt  in  a  city  called  Nazareth," 
since  his  brother,  Cleophas,  had  his  home  there. 

The  first  time  Mary  of  Cleophas  herself  comes  definitely 
forward  is  during  the  Passion  of  our  Lord.  Both  St. 
Matthew  and  St.  Mark  speak  of  her  as  "  Mary  the  mother 
of  James  (the  Less)  and  of  Joseph."  St.  John  tells  us  that 
'*  there  stood  by  the  Cross  of  Jesus  His  Mother  and  His 
Mother's  sister,  Mary  of  Cleophas,  and  Mary  Magdalene." 
St.  Luke  includes  her  among  the  women  who  had  followed 
Him  from  Galilee  and  who  for  a  time,  at  least,  stood  "  afar 
off."  Therefore  Mary  of  Cleophas  was  an  eye-witness  of 
the  Crucifixion,  and  we  also  know  that  she  followed  Jesus 
to  the  grave,  probably  after  having  assisted  our  Lady  in 
swathing  the  sacred  Body.  Then,  when  all  was  over  and 
Mary  Magdalene  and  Mary  the  Mother  of  Joseph  had 
beheld  where  He  was  laid,  "  we  find  both  these  devoted 
women  sitting  over  against  the  sepulchre  "  mourning  for 
their  beloved  Master. 

When  that  Great  Sabbath  was  over,  these  two  mourners, 
accompanied  by  Salome,  were  the  first  group  that  reached 
the  garden.  In  our  meditations  on  the  apparition  of  the 
Angels  and  of  our  Lord  to  the  holy  women,  we  have  seen 
how  Mary  of  Cleophas  was  one  of  the  heralds  of  the  Re- 
surrection, and  naturally  we  conclude  that  she  saw  Christ 
ascend  into  Heaven  and  that  afterwards  she  persevered  in 
prayer  with  our  blessed  Lady  and  her  companions  and  also 
with  her  sons  and  grandsons.  We  may  also  conjecture  that 
her  daughters  were  included  among  the  "  many  "  other 
women  followers  of  Jesus,  whom  the  Gospels  do  not  name, 
but  who  are  inscribed  in  the  Lamb's  book  of  life. 

Therefore,  we  learn  from  all  these  references  to  Mary 
1  Gen.  xiii.  8. 

334 


The  Ministering  Women 

of  Cleophas  that  she  loved  our  Lord  truly,  and  was  a  faith- 
ful companion  of  the  Mother  of  Sorrows  and  very  intimate 
with  Mary  Magdalene,  whom  Jesus  appears  to  have  ad- 
mitted into  the  inner  circle  of  His  brethren.  The  mother 
of  so  many  great  saints  must  herself  have  been  a  great 
saint  and  a  noble  woman,  and  this  is  proved  by  her  having 
the  courage  to  stand  by  our  Lady  on  Mount  Calvary  and 
to  witness  the  awful  sufferings  of  Jesus.  During  the  rest 
of  her  life,  how  the  early  Christians  must  have  revered  her, 
for  had  she  not  seen  the  Lord  of  Glory  hanging  on  the  tree 
of  shame  ?  Mary  of  Cleophas  shares  with  Mary  Magdalene 
the  honour  of  having  been  the  last  of  the  holy  women  to 
leave  the  Cross  and  the  grave  and  the  first  to  visit  the 
sepulchre  on  Easter  morning.  The  young  earnest  peni- 
tent and  the  aged  saint  were  united  in  their  love  of  Jesus 
and  Mary.  How  much  Mary  of  Cleophas  could  relate  of 
the  childhood  of  Jesus  and  of  His  riper  years  !  How  often 
she  had  seen  and  conversed  with  Him,  and  Mary  Magdalene 
would  treasure  up  every  detail  and  meditate  upon  them  in 
her  moments  of  prayer  and  solitude.  These  two  loved  the 
Lord,  they  spoke  often  of  Him  one  to  another,  and  "  the 
Lord  gave  ear  and  heard  it,"  and  He  fulfilled  His  promise  : 
"  They  shall  be  My  special  possession."  ^ 

Salome,  the  wife  of  Zebedee,  the  mother  of  James  and 
John,  appears  to  stand  third  on  the  roll  of  the  ministering 
women.  She  was  cousin  to  our  Lady,  and  doubtless,  on 
account  of  the  priority  of  James  and  John  among  the 
Apostles,  her  name  is  mentioned  oftener  than  that  of  her 
mother — Mary  of  Cleophas.  Salome  hved  at  Bethsaida, 
on  the  north-western  shores  of  the  Sea  of  Galilee  and  on 
the  borders  of  the  beautiful  Plain  of  Gennesareth.  Her 
husband,  Zebedee,  and  his  two  sons  were  fishermen,  and 
they  worked  in  partnership  with  Simon  Peter  and  Andrew, 
who  were  natives  of  Bethsaida  also.  Since  Zebedee  em- 
ployed "  hired  men  "  we  may  conclude  that  he  was  in 
fairly  comfortable  circumstances,  and  also  because  Salome 
was  able  to  minister  to  Jesus  of  her  substance.    As  a 

^  Malach.  iii.  i6. 

335 


From  the  Sepulchre  to  the  Throne 

fisherman's  wife,  Salome  had  a  busy  Ufe,  for,  in  addition  to 
her  household  duties,  she  would  supervise  the  curing  of 
the  fish.  Doubtless  her  home  was  a  simple  fisherman's 
hut,  over  which  vines  were  growing  and  around  which  the 
doves  fluttered  and  cooed.  When  the  wind  lashed  up  the 
waters  of  the  Lake — so  celebrated  for  its  sudden  violent 
storms — Salome  must  have  had  many  anxious  hours,  for 
her  husband  and  her  two  sons  were  out  with  the  fishing 
fleet  in  all  weathers.  In  the  time  of  our  Lord,  whole  fleets 
of  boats  might  have  been  seen  upon  the  Lake.  There  were 
numerous  boats  crossing  it  in  various  directions,  carrying 
passengers  and  goods.  The  fisheries  employed  thousands, 
and  salting  fish  was  an  important  and  profitable  industry. 
There  were  numerous  towns  dotted  along  the  south  and 
west  coasts,  and  each  town  carried  on  a  brisk  trade.  Con- 
sequently Zebedee  and  his  family  lived  in  the  midst  of  a 
populous  city,  one  in  which  Jesus  had  done  so  many 
mighty  works — such  that  He  Himself  once  said  :  "  Woe  to 
thee,  Bethsaida.  For  if  in  Tyre  and  Sidon  had  been 
wrought  the  mighty  works  that  have  been  wrought  in  you, 
they  would  have  done  penance  long  ago."  ^ 

Salome  was  a  true  patriotic  Jewess,  one  who  longed  for 
the  coming  of  the  Messianic  Kingdom.  Therefore  she  was 
glad  when  her  sons  became  disciples  of  their  celebrated 
kinsman,  the  Precursor  of  our  Lord,  whose  burning  words 
of  exhortation  re-echoed  throughout  all  Israel  from  the 
Desert  of  Judea,  whither  all  the  country  of  Judea  and  all 
they  of  Jerusalem  gathered  round  him  confessing  their 
sins  and  asking  for  the  baptism  of  penance.  When  the 
Baptist  pointed  out  Jesus  as  the  Messias  and  James  and 
John,  Peter  and  Andrew  became  His  disciples,  Salome 
must  have  rejoiced.  Living  as  she  did  on  the  shores  of 
the  Lake  around  and  across  which  He  travelled  so  often, 
she  heard  of  many  of  His  great  miracles :  of  the  healing 
of  the  nobleman's  son  in  Cana,  of  the  first  miraculous 
draught  of  fishes  after  which  Jesus  called  her  sons  to 
follow  Him.  She  could  tell  Christ's  disciples,  in  later 
1  St.  Luke  X.  13. 


The  Ministering  Women 

years,  many  incidents  connected  with  our  Lord's  preaching 
in  Galilee. 

Salome  and  Zebedee  appear  to  have  made  no  objection 
when  the  Prophet  of  Galilee  made  choice  of  two  of  their  sons ; 
they  were  glad  to  give  their  children  to  God,  as  glad  as  the 
two  sons  of  Thunder  were  to  follow  Jesus.  Shortly  after 
the  call  of  the  Twelve,  it  is  conjectured  that  Zebedee  died, 
for  during  our  Lord's  second  journey  through  Gahlee 
Salome  seems  to  have  been  ministering  to  Him  and  His 
Apostles,  of  whom  so  many  were  her  own  kinsmen.  Just 
before  the  Passion,  when  the  Galilean  caravan  was  in  the 
neighbourhood  of  Jericho,  we  find  Salome  presenting  herself 
with  her  two  sons  and  begging  Jesus  to  grant  her  request. 
James  and  John  also  spoke  for  themselves — in  true  Oriental 
fashion,  asking  for  a  favourable  answer  in  advance — they 
said  :  "  Master,  we  desire  that  whatsoever  we  shall  ask, 
Thou  wouldst  do  it  for  us  "  :  but  He  said  to  them :  "  What 
would  you  that  I  should  do  for  you  ?  "  Then  they  rephed  : 
"  Grant  to  us  that  we  may  sit,  one  on  Thy  right  hand,  and 
the  other  on  Thy  left  hand,  in  Thy  glory."  Apparently 
Salome  then  presented  the  same  petition  in  her  own  name, 
asking  it  as  a  personal  favour  :  "  She  saith  to  Him  :  Say 
that  these  my  two  sons  may  sit,  the  one  on  Thy  right 
hand  and  the  other  on  Thy  left,  in  Thy  Kingdom."  Mani- 
festly, Salome  beheved  at  this  time  that  Jesus  was  about 
to  inaugurate  a  kingdom  of  temporal  greatness,  and  as 
Christ  had  so  recently  promised  that  the  Twelve  should  sit 
upon  thrones  "  judging  the  twelve  tribes  of  Israel,"  this 
fond  mother  desired  to  secure  the  highest  places  for  her 
sons,  presuming  perhaps  on  their  kinship  with  Jesus, 
according  to  the  flesh. 

How  did  Jesus  answer  this  petition  ?  Unlike  the  other 
ten  Apostles,  who  were  "  much  displeased  with  James  and 
John,"  Jesus  showed  no  anger.  He  turned  to  the  two, 
saying  :  "  You  know  not  what  you  ask.  Can  you  drink 
of  the  chalice  that  I  shall  drink  ?  They  say  to  Him  : 
We  can,"  though  little  did  they  realise  what  they  under- 
took.   Then  Jesus  promised  James  and  John  that  they 

337  ■  Y 


From  the  Sepulchre  to  the  Throne 

should  indeed  drink  of  His  chalice,  but  that  it  was  not  in 
His  power  as  Man  to  distribute  the  places  of  honour  in  His 
Kingdom  :  they  were  for  those  for  whom  the  Father  had 
prepared  them. 

Often  as  Salome  had  heard  Jesus  preach  and  declare 
that  His  Kingdom  was  from  above,  yet,  like  so  many  others 
of  her  race,  she  could  not  grasp  the  idea  of  a  suffering 
Messias.  Calvary  was  destined  to  open  her  eyes  to  the 
truth.  When  she  stood  "  afar  off "  with  Mary  Magdalene 
and  Mary  of  Cleophas,  her  own  mother,  watching  our  Lord 
in  His  agony  upon  the  cross,  then  she  must  have  understood 
that  Jesus  would  found  no  earthly  kingdom.  Like  her  two 
friends  just  mentioned,  Salome  was  "  last  at  the  cross,  first 
at  the  grave,"  and  Easter  morning  brought  her  the  won- 
drous and  unexpected  joy  of  an  apparition  of  the  Risen 
Saviour.  We  see  her  once  more  among  the  women  and 
with  the  Mother  of  Jesus,  pouring  forth  her  soul  in  prayer 
in  union  with  her  two  sons  and  her  brothers,  who  were  to 
have  so  great  a  part  in  founding  the  Kingdom  of  God  upon 
earth,  namely  the  Catholic  Church. 

Jesus  accepted  the  ministrations  and  the  alms  of  this 
humble  fisherman's  wife,  who  so  gladly  gave  her  sons,  her 
possessions  and  her  personal  service.  Only  a  few  months 
later,  when  the  head  of  James  the  Great  fell  beneath  the 
sword  of  Herod,  did  Salome  understand  what  she  had 
really  petitioned  for  her  sons,  and  then — strong  in  the  power 
of  the  Holy  Ghost — ^both  she  and  John  could  make  the 
sacrifice  of  the  first-born  of  their  family  whom  the  Lord 
Jesus  had  called  so  quickly  to  drink  of  His  chalice  and  to 
sit  upon  the  throne  prepared  for  him  by  the  Father. 

SUMMARY   FOR   MEDITATION 

First  Prelude. — Contemplate  the  august  assembly  in  the 
Cenacle  and  in  the  Temple  praising  God — the  Apostles  and 
disciples,  Mary  the  Mother  of  Jesus,  and  the  company  of  the 
ministering  women. 

Second  Prelude.— Ask  for  the  spirit  of  prayer,  for  grace 
to  praise  and  bles^  God  continually. 

338 


The  Ministering  Women 

First  Point. — Call  to  mind  what  we  know  of  the  minister- 
ing women  collectively.  They  ministered  to  Jesus  and  His 
Apostles  assiduously  of  their  time,  service  and  substance. 
They  were  a  recognised  band  among  the  disciples,  who  spoke 
of  them  as  the  "  women  of  our  company." 

Second  Point. — Call  to  mind  what  we  know  of  some  indi- 
vidually, of  St.  Mary  Magdalene  ever  prominent  among  them. 
Recall  her  conversion  and  subsequent  devotedness  to  Jesus 
and  His  holy  Mother. 

Third  Point. — Mary  of  Cleophas,  the  mother  of  a  race  of 
martyrs — her  fidelity  during  the  Passion,  her  reward  on 
Easter  morning.  Reflect  on  the  interesting  incidents  con- 
nected with  Salome,  the  wife  of  Zebedee,  the  mother  of  James 
and  John — her  petition  for  her  sons. 

Co//o^wy.— Worship  your  Risen  and  ascended  Saviour  in 
union  with  those  saints  of  the  Cenacle  who  now  see  Him 
again  face  to  face.  Invoke  their  intercession.  Pray  for  grace 
to  live  in  a  spirit  of  thanksgiving,  to  be  ready  to  devote  all 
you  have  and  are  to  God's  service.  Beg  our  Lord  to  en- 
lighten you  when,  like  Salome,  you  know  not  what  you  ask. 
Offer  yourself  wholly  to  His  service.  Make  now  the  offering 
of  that  which  you  foresee  He  may  ask,  and  which  will  be  a' 
real  sacrifice.  Ask  pardon  for  past  cowardice,  for  having  so 
often  refused  even  to  taste  of  His  chalice. 


339 


XXVIII 

THE    MINISTERING    WOMEN 

(11) 

IN  the  few  enumerations,  which  we  have  of  the  minister- 
ing women,  we  find  twice  the  name  of  Joanna.  St. 
Luke  is  the  only  Evangehst  who  speaks  of  her  indi- 
vidually. He  includes  her  among  **  the  certain  women 
who  had  been  healed  of  evil  spirits  and  infirmities  "  and 
who  afterwards  "  ministered  "  to  Jesus  and  His  Apostles 
"  of  their  substance."  Joanna  was  "  the  wife  of  Chusa, 
Herod's  steward,"  and  we  find  her  among  the  holy  women 
who  saw  the  Risen  Saviour,  since  St.  Luke,  speaking  of  the 
apparition  of  the  Angels  at  the  Sepulchre,  records  that  "  it 
was  Mary  Magdalene  and  Joanna  and  Mary  of  James  and 
the  other  women  that  were  with  them  who  told  these  things 
to  the  Apostles." 

Therefore  we  may  infer  that  Joanna,  like  Mary  Cleophas, 
Mary  Magdalene,  and  Salome,  having  accompanied  Jesus 
in  His  journeys  through  Galilee,  came  with  Him  to  Jeru- 
salem, and  was  an  eye-witness  not  only  of  His  many  mighty 
deeds  in  Galilee  but  also  of  the  Triumphal  Entry  into  the 
Holy  City,  of  all  the  events  of  Holy  Week,  and  that  she  was 
favoured  with  an  apparition  of  our  Lord  on  Easter  morning. 
Since  Joanna  was  the  wife  of  Chusa,  the  royal  steward  of 
Herod  Antipas,  and  the  office  of  steward  in  those  days 
was  a  very  high  position,  it  is  probable  that  both  Chusa  and 
Joanna  were  of  noble  birth.  There  is  a  tradition  that  Chusa 
was  the  nobleman  whose  "  son  was  sick  at  Capharnaum," 
and  whom  Jesus  healed  at  a  distance,  saying :  "Go  thy 
way,  thy  son  liveth."  We  know  that  this  man  "  himself 
believed  and  his  whole  house."  This  miracle  was  worked 
early  in  the  first  year  of  our  Lord's  Public  Ministry. 

340 


The  Ministering  Women 

A  steward  in  the  royal  palace  had  the  charge  of  all  the 
household  and  of  the  king's  purse  :  he  made  all  the  pur- 
chases and  governed  all  the  royal  vassals.  Chusa  served 
"  that  fox/'  Herod  Antipas,  who  had  built  himself  a  minia- 
ture Rome  on  the  south-western  side  of  the  Sea  of  Galilee 
and  named  it  Tiberias  in  honour  of  the  emperor.  It  is 
probable  that  Chusa  and  Joanna  lived  in  this  new  royal 
town — the  capital  of  Herod's  Tetrarchy.  In  the  year 
A.D.  20  the  foundations  of  a  royal  palace  and  fortifications 
were  laid  on  a  narrow  strip  of  land  sloping  down  to  the 
waters  of  the  Sea  of  Galilee  about  two  miles  long.  Hot 
medicinal  springs  bubbled  up  over  the  beach,  and  baths 
were  built  close  by.  On  the  side  of  the  Lake,  a  sea  wall  was 
built,  strengthened  with  strong  bastions  and  flanked  by 
towers  on  either  side.  The  Herods  had  a  passion  for  build- 
ing, and  they  built  royally.  "  During  our  Lord's  Public 
Ministry  the  city  was  in  its  first  glory,  with  its  Grecian 
colonnades,  its  Roman  gates,  its  grand  palace  with  gilded 
roof,  wondrous  candelabra,  and  walls  painted  with  what 
seemed  to  the  Jews  idolatrous  symbols;  its  synagogue, 
one  of  the  finest  in  Galilee,  and  its  spacious  squares  adorned 
with  marble  statues."  ^  The  city  was  too  Roman  to  please 
the  Jews,  hence  Herod  had  to  exert  himself  to  obtain 
citizens.  Josephus  relates  how  '*  Strangers  came  and  in- 
habited this  city ;  a  great  number  of  Galileans  also,  and 
many  were  forced  by  Herod  to  come  thither  out  of  the 
country  belonging  to  him,  and  were  by  force  compelled 
to  be  its  inhabitants,  some  of  them  being  persons  of  con- 
dition. He  also  collected  poor  people  .  .  .  some  of  them 
were  not  quite  freemen."  The  king  "  made  them  free  in 
great  numbers,"  providing  them  with  "  very  good  houses 
at  his  own  expense,  on  condition  that  they  remained  in 
the  city."  2 

Since  Chusa  was  the  royal  steward,  he  probably  had  a 
great  part  of  the  supervision  of  these  new  buildings.    The 

1  The  Holy  Land  and  the  Bible,  by  Cunningham  Geikie,  vol.  ii. 
ch.  xliii.  p.  319- 

*  Jos.  Antiq.,  bk.  xviii.  ii.  3. 


From   the   Sepulchre  to  the  Throne 

work  went  on  apace,  and  in  seven  years  Herod's  wish  to 
possess  a  handsome  capital  was  reahsed.  The  strict  Jews, 
however,  shunned  this  royal  town,  not  only  for  its  pagan 
practices,  its  Roman  games  and  customs,  but  also  because 
it  was  built  upon  an  ancient  cemetery,  and  hence  to  enter 
the  town  involved  legal  defilement.  It  is  probable  that 
Joanna  did  not  dwell  long  in  Tiberias,  for  it  was  only  ready 
for  habitation  in  a.d.  27,  when  Jesus  was  in  His  thirty- 
first  year,  and  w^e  find  her  among  His  followers  during  His 
second  journey  through  Galilee. 

For  two  years  Joanna  had  the  inestimable  privilege  of 
hearing  His  words  and  witnessing  His  miracles.  He  had 
healed  her  of  some  infirmity  or  disease,  and  if  we  accept 
the  tradition  which  identifies  the  nobleman  of  Caphamaum 
with  Chusa,  then  Jesus  had  preserved  the  hfe  of  her  son 
when  the  boy  was  "  at  the  point  of  death,"  and  Joanna  out 
of  gratitude  for  these  temporal  benefits,  as  well  as  love  and 
reverence  for  the  great  Prophet  of  Gahlee,  had  followed  in 
His  train  and  ministered  to  Him  and  His  Apostles  of  her 
substance.  Joanna  loved  not  only  "  in  word  and  in  tongue, 
but  in  deed  and  in  truth."  She  had  her  reward  even  on 
earth  when  the  Risen  Lord  appeared  to  her  even  before  He 
manifested  Himself  to  the  Apostles,  and  made  her  His 
messenger.  She  had  it  even  more  fully  when,  at  Pentecost 
after  having  persevered  in  prayer  with  her  companions 
and  the  blessed  Mother  of  Jesus,  she  received  the  gifts  of 
the  Holy  Spirit  and  His  precious  indwelhng  in  power. 

One  other  name  is  given,  and  that  only  once — Susanna. 
She  likewise  was  one  of  those  who  followed  Jesus  during 
His  journey  after  He  had  restored  her  to  health.  Like 
Joanna,  she  must  have  had  property,  for  she,  too,  ministered 
of  her  substance  to  the  Lord  Jesus.  She  is  not  mentioned 
by  name  in  any  of  the  incidents  of  the  Passion  and  Resur- 
rection, but  we  may  conclude  that  she  was  one  of  the 
*'  many  others  "  of  whose  names  we  have  no  earthly  record, 
but  which — ^better  far — we  believe  to  be  inscribed  in  the 
Lamb's  book  of  Hfe. 

We  have  exhausted  the  names  recorded  and  given 
342 


The  Ministering  Women 

briefly  what  we  could  gather  concerning  these  ministering 
women  from  the  Scriptures.  All  these  and  "  many  others  " 
travelled  about  with  Jesus  and  His  disciples.  There  are, 
however,  two  other  women  whose  names  deserve  inclusion 
among  the  devoted  band,  namely  Martha  of  Bethania  and 
Mary,  the  mother  of  John  Mark.  These  two  do  not  appear 
to  have  followed  Jesus  during  His  travels,  but  they  claimed 
the  blessed  privilege  of  receiving  Him  and  providing  for 
His  needs  whenever  He  came  to  Jerusalem.  There  seems 
to  have  been  a  standing  agreement  that,  whenever  the  Lord 
and  His  followers  visited  the  Holy  City,  there  was  always 
shelter  and  food  ready  for  Him  and  His  in  the  home 
of  Martha.  Identifying  Mary  Magdalene  with  Mary  of 
Bethania,  the  sister  of  Martha  and  Lazarus,  we  find  an  ex- 
quisite narrative  concerning  them — one  which  portrays 
admirably  the  striking  contrast  presented  by  the  characters 
of  the  two  sisters  and  sets  forth  Martha  as  the  devoted 
hostess  of  her  Lord.  The  very  first  time  her  name  is 
mentioned,  it  is  in  this  capacity  that  she  comes  before  us. 

We  owe  the  record  of  this  touching,  graphic  pen- 
portrait  to  St.  Luke.  He  writes  :  **  Now  it  came  to  pass 
as  they  went  (sc.  on  their  journey  to  Jerusalem)  that  Jesus 
entered  into  a  certain  town,  and  a  certain  woman  named 
Martha  received  Him  into  her  house.  And  she  had  a  sister, 
called  Mary,  who,  sitting  at  the  Lord's  feet,  heard  His 
word.  But  Martha  was  busy  about  much  serving,  who 
stood  and  said :  Lord,  hast  Thou  no  care  that  my  sister 
hath  left  me  alone  to  serve  ?  speak  to  her  therefore,  that 
she  help  me.  And  the  Lord  answering  said  to  her  :  Martha, 
Martha,  thou  are  careful  and  art  troubled  about  many 
things.  But  one  thing  is  necessary.  Mary  hath  chosen  the 
best  part,  which  shall  not  be  taken  away."  ^ 

The  certain  town  in  question,  or  better  "  village,"  was 
'*  Bethania,  the  home  of  Mary  and  Martha,"  as  St.  John 
tells  us.  Martha  was  doubtless  the  elder  sister,  her  name 
generally  precedes  that  of  her  sister  Mary,  and  also 
"  Martha  "  received  Him  into  her  house.  We  seem  to  see 
1  St.  Luke  X.  38-42. 
343 


From  the  Sepulchre  to  the  Throne 

the  scene  passing  before  our  eyes — "  Martha  busy  about 
much  serving,"  Mary  quietly  drinking  in  every  word  of 
Jesus.  St.  Augustine,  in  his  Homily  on  this  incident, 
writes  :  "  Martha,  preparing  to  entertain  her  Lord,  was 
occupied  with  much  serving.  Mary,  her  sister,  chose  rather 
to  be  nourished  by  Him.  Martha  was  only  anxious  how 
she  might  entertain  the  Lord,  Mary  was  only  desirous  to 
be  entertained  by  Him.  The  one  was  occupied  with  many 
things,  the  other  contemplating  but  One."  ^ 

Mary's  inaction  appears  to  have  irritated  Martha,  and, 
thinking  it  useless  to  address  her  sister,  she  went  up  some- 
what impetuously  to  Jesus  and  asked  Him  to  intervene. 
But  He  took  Mary's  part — as  He  ever  seems  to  have  done — 
and  gently  rebuked  Martha  for  her  excessive  solicitude. 
This  incident  took  place  in  the  second  year  of  our  Lord's 
Ministry,  about  twelve  months  after  Mary  Magdalene's 
conversion.  The  next  time  we  hear  of  Martha  is  when 
Lazarus  sickened  and  died.  As  soon  as  he  was  taken  ill, 
the  two  sisters  sent  word  to  Jesus,  who  was  then  going 
secretly  through  Perea.  The  ministering  women  were 
probably  not  with  Him  on  this  journey,  which  accounts 
for  Mary  Magdalene  being  at  Bethania  when  her  brother 
was  taken  ill. 

St.  John  alone  relates  the  sickness,  death,  and  raising 
of  Lazarus.  We  learn  from  him  that  "  Jesus  loved  Martha 
and  her  sister  Mary  and  Ijazarus,"  that  He  spoke  of  them  as 
His  friends.  Therefore,  when  their  brother  was  so  ill,  the 
sisters  simply  sent  to  tell  Jesus,  asking  nothing  but  leaving 
all  to  Him.  "  Lord,  behold,  he  whom  Thou  lovest  is  sick." 
Jesus,  however,  tarried  that  He  might  do  better,  and  only 
went  to  Bethania  on  the  fourth  day  after  Lazarus'  death. 
When  Jesus  approached  the  house  of  mourning  we  are  told 
that  "  Martha,  as  soon  as  she  heard  that  Jesus  was  come 
went  to  meet  Him,  but  Mary  sat  at  home.  Martha  there- 
fore said  to  Jesus  :  "  Lord,  if  Thou  hadst  been  here,  my 
brother  had  not  died.  But  I  know  that  whatsoever  Thou 
wilt  ask  of  God,  God  will  give  it  to  Thee.  Jesus  saith  to 
^  Horn.  ciii. 
344 


The  Ministering  Women 

her  :  Thy  brother  shall  rise  again.  Martha  saith  to  Him  : 
I  know  that  he  shall  rise  again  at  the  last  day.  Jesus  said 
to  her :  I  am  the  resurrection  and  the  life  :  he  that  be- 
lieveth  in  Me,  although  he  be  dead,  shall  live,  and  every 
one  that  hveth  and  believeth  in  Me,  shall  not  die  for  ever. 
BeUevest  thou  this  ?  She  saith  to  Him  :  Yea,  Lord,  I 
have  beHeved  that  Thou  art  Christ,  the  Son  of  the  hving 
God,  who  art  come  into  the  world." 

Having  made  this  splendid  confession  of  faith,  Martha 
-/^hurried  to  tell  Mary  that  Jesus  had  arrived.  We  are 
familiar  with  the  majestic  scene  of  the  raising  of  Lazarus, 
when  Martha's  faith  in  Jesus  as  the  Christ,  the  Son  of  the 
living  God,  was  so  fully  justified  and  confirmed.  We  have 
but  one  more  allusion  to  Martha  by  name,  and  once  again  it 
is  St.  John  who  records  the  incident :  "  Jesus  therefore,  six 
days  before  the  Pasch,  came  to  Bethania,  where  Lazarus 
had  been  dead,  whom  Jesus  raised  to  life.  And  they  made 
Him  a  supper  there,  and  Martha  served  and  Lazarus  was 
one  of  them  that  were  at  table  with  Him."  It  was  on  this 
occasion  that  Mary  anointed  Jesus  for  His  burial.  Thus 
the  first  and  last  time  that  Martha's  name  is  mentioned  it 
is  as  the  hostess  of  Jesus. 

We  may  safely  conclude  that  Martha,  ever  active,  was 
in  Jerusalem  on  Good  Friday,  that  she  stood  among  the 
group  afar  off,  helped  to  prepare  the  spices  to  embalm 
Jesus,  and  went  to  the  sepulchre  on  Easter  Day.  Then, 
once  more,  we  catch  a  glimpse  of  her — not  busy  for  the 
Lord's  service,  but  worshipping  Him  in  the  Temple  and  in 
the  Cenacle,  persevering  in  prayer,  having  her  share  in 
"  the  best  part,"  chosen  by  Mary,  her  sister.  What  secrets 
St.  Martha  could  reveal  to  us  of  the  last  few  days  of  our 
Lord's  life — days  spent  under  her  hospitable  roof !  Surely, 
one  of  the  joys  of  Heaven  will  be  to  learn  from  these 
favoured  friends  of  Jesus,  details  concerning  His  life  upon 
earth,  so  many  things  we  have  often  longed  to  know  about 
Him! 

There  was  another  hostess  of  Jesus,  Mary,  the  mother  of 
John  Mark,  the  Evangelist,  who  some  years  later,  "  having 

345 


From  the  Sepulchre  to  the  Throne 

become  the  attendant  of  holy  Peter  in  Rome,  had  com- 
mitted to  him  the  task  of  setting  forth  the  Gospel."  ^  This 
future  EvangeHst's  mother  was  evidently  a  woman  of 
means,  for  her  house  was  situated  upon  Mount  Sion — on  the 
southern  slope — and  none  but  wealthy  people  could  afford 
to  dwell  in  that  quarter — in  Sion,  the  city  of  palaces.  It 
was  under  her  roof  that  Jesus  ate  the  Paschal  Supper, 
celebrated  the  Holy  Eucharist,  took  farewell  of  His  Apostles, 
and  manifested  Himself  to  them  after  He  rose  from 
the  dead.  Her  house  became  the  first  Christian  Church, 
for  it  was  in  the  "  upper  room  " — as  St.  Cyril  of  Jeru- 
salem tells  us — that  the  Holy  Ghost  descended  upon 
the  Apostles,  and  when  the  fire,  plague,  famine  and  the 
Roman  battering-rams  had  done  their  worst,  depopulated 
Jerusalem  and  levelled  its  splendid  palaces  and  Temple  to 
the  ground,  the  house  of  Mary  still  stood  erect  on  Sion, 
together  with  the  seven  synagogues — the  only  remains  of 
a  doomed  fallen  city. 

Mary  consecrated  her  property  to  the  service  of  God  :  we 
do  not  read  of  her  positively  entertaining  our  Lord,  but  she 
placed  her  best  room  at  His  service — *'  a  large  dining-room 
furnished  " — moreover,  according  to  the  Jewish  custom,  as 
the  owner  of  the  house,  lent  for  the  Paschal  solemnity,  Mary 
certainly  provided  all  the  utensils  required  and  cooked  for 
her  guests.  For  these  articles  and  services  no  payment  was 
ever  asked  or  accepted  by  a  Jewish  host.  Generously  did 
Jesus  reward  Mary  by  making  her  house  one  of  the  most 
sacred  of  earth's  shrines,  if  not  the  most  sacred,  for  what 
other  spot  can  claim  such  hallowed  memories  as  the  Insti- 
tution of  the  Holy  Eucharist,  the  last  discourse  of  Jesus 
to  His  disciples,  the  Manifestation  of  Jesus  on  and  after 
Easter  Day,  and  the  Descent  of  the  Holy  Ghost  ?  All  the 
events  recorded  of  her  house  are  connected  with  prayer, 
and  the  last  glimpse  which  we  have  of  this  venerable 
sanctuary  in  the  Scriptures  sounds  the  same  note,  for  after 
St.  Peter  had  been  miraculously  conducted  out  of  prison  by 
an  angel  he  went  at  once  to  that  home,  which  had  been  the 

1  St.  Epiphanius. 


The  Ministering  Women 

cradle  of  the  Church — "  to  the  house  of  Mary,  the  mother 
of  John,  who  was  sumamed  Mark,  where  many  were 
gathered  together  and  praying."  ^ 

Having  given  a  brief  synopsis  of  what  we  know  of  the 
holy  women  collectively  and  individually,  let  us  now  examine 
in  what  their  ministrations  consisted.  In  the  East,  there 
were  two  kinds  of  shelters  provided  for  travellers  :  (i) 
Hostelries,  or  inns,  which  presupposed  a  host  and  hospi- 
tality for  which  the  travellers  paid,  and  of  which  we  have 
an  example  in  the  inn  to  which  the  Good  Samaritan  took 
the  wounded  man.  These  inns  were  situated  in  the  large 
centres  of  commerce,  through  which  much  merchandise 
passed.  Moreover  they  provided  very  limited  accommoda- 
tion and  were  generally  only  patronised  by  the  wealthy ; 
(2)  Caravanserais,  which  simply  furnished  a  shelter.  Those 
travellers  who  profited  by  these  shelters — mostly  pilgrims 
to  Jerusalem  and  traders — purchased  their  own  food  and 
also  prepared  it  themselves. 

A  caravanserai,  or  khan,  consisted  of  a  leewan  or  raised 
platform  built  round  an  open  court.  Covered  alcoves 
opening  on  to  the  court  were  erected  upon  the  leewan. 
Travellers  could  take  possession  of  any  empty  alcove : 
their  beasts  were  tethered  in  the  court  or  in  adjoining  pens 
and  stables.  Natural  caves  were  sometimes  utilised  for 
accommodating  travellers,  their  goods  and  animals.  As  we 
know  that  Jesus  and  His  followers  were  poor,  that  they 
lived  on  the  alms  of  those  to  whom  He  preached,  we  are 
justified  in  concluding  that  they  travelled  like  the  poorest 
pilgrims. 

Sometimes — as  when  Jesus  desired  to  pass  through 
Samaria  on  His  last  journey  to  Jerusalem — He  had  a 
numerous  band  of  followers ;  Apostles  and  disciples,  as  well 
as  the  company  of  women.  Then  it  would  be  necessary  to 
send  *'  messengers  before  His  face  "  .  .  .  "to  prepare  for 
Him"  and  His  disciples.  These  messengers  were  probably 
some  male  followers  and  the  company  of  ministering  women, 
who  would  purchase  the  food  required — ^barley  bread,  dried 
*  Acts  xii.  12. 
347 


From  the  Sepulchre  to  the  Throne 

fish,  honey,  dates,  oUve  oil,  fresh  fruits  in  their  season, 
and  dried  com.  The  messengers,  having  secured  a  certain 
number  of  alcoves  for  the  travellers,  would  then  prepare 
the  evening  meal.  They  had  to  bring  the  necessary  cook- 
ing utensils  and  vessels  with  them.  These  were  few  and 
common,  for  one  large  bowl  sufficed  for  six  or  eight  people, 
no  plates  were  required.  When  the  meal  was  over,  the 
women  put  things  in  order.  It  was  likewise  part  of  their 
work  to  wash  the  travellers'  clothes  and  mend  them  when 
necessary.  The  washing  could  only  be  done  when  the 
caravanserai  was  close  to  a  stream.  The  women  also  filled 
the  water-bottles,  made  of  skin,  ready  for  the  next  stage 
of  their  journey. 

As  none  might  enter  Jerusalem  with  soiled  garments, 
the  pilgrims  bound  thither  were  obhged  to  carry  a  change 
of  garments,  and  while  our  Lord  was  preaching  in  the  vil- 
lages occupied  with  His  Father's  business,  the  holy  women, 
helped  by  some  disciples,  would  look  after  the  httle  luggage 
they  carried  with  them.  Travellers  often  slept  in  the  open 
air,  and  the  nights  are  cold  in  Palestine  even  in  the  spring 
and  summer;  therefore  woollen  wraps,  which  served  as 
blankets,  were  required.  For  a  band  of  even  fifteen 
pilgrims  there  would  be  a  fair  amount  of  luggage,  if  we 
remember  that  kitchen  utensils,  changes  of  garments, 
water,  rugs,  and  provisions  had  to  be  taken  with  them. 

Gladly  the  ministering  women  performed  these  humble 
services  for  Jesus  and  His  Apostles.  On  the  road,  they 
travelled  apart  from  the  Apostles,  with  perhaps  one  or  two 
male  disciples  to  protect  them  and  render  such  services  as 
were  beyond  their  strength.  When,  at  sunset,  Jesus  and 
the  Apostles  arrived  at  the  khan  the  women  hastened  to 
serve  the  hot  meal,  taking  their  own  only  when  the  disciples 
had  finished  their  repast.  We  can  picture  the  scene,  their 
joy  on  seeing  Him  arrive,  their  desolation  when  food  was 
scarce  in  the  neighbourhood,  or  when — ^as  in  years  gone  by 
— ^there  was  no  room  for  the  Son  of  God  in  the  village  inn 
or  even  in  the  caravanserai.  Sometimes,  generous  Jews 
would  invite  Jesus  and  His  companions  into  their  homes, 

348 


The  Ministering  Women 

and  then  they  ate  what  was  set  before  them,  but  not  in- 
frequently they  lacked  the  necessaries  of  life. 

The  ministering  women  had  thrown  in  their  lot  with 
Jesus  and  His  Apostles,  and  we  know  these  women  well 
enough  to  be  sure  that  they  gave  Jesus  the  best  they  could 
procure  for  Him  and  His  chosen  followers.  Who  defrayed 
the  cost  of  the  food  ? — ^for  the  alcoves  of  the  khan  were 
rent  free.  The  ministering  women  gave  of  their  substance. 
Judas  had  the  bag,  but  would  give  but  sparingly,  for  *'  he 
was  a  thief,"  and  when  we  remember  that  for  about  two 
years  the  company  of  women  ministered  to  Jesus,  that 
none  of  the  Apostles  ever  earned  money  in  any  way,  we 
reahse  how,  even  living  very  frugally,  the  cost  of  food  and 
clothing  for  so  many  was  a  considerable  expense. 

The  Jews,  however,  were  generous,  and  their  hospitahty 
often  eked  out  the  slender  resources  of  Jesus'  followers. 
Sometimes  the  invitation  was  given  from  an  imworthy 
motive — ^from  curiosity  or  a  desire  to  entrap  Jesus  in  His 
words.  Then  He  was  treated  with  scant  courtesy,  as  we 
see  from  our  Lord's  words  to  the  Pharisee,  named  Simon, 
who  had  invited  Him  to  take  a  meal.  Taking  up  the  de- 
fence of  Mary  Magdalene,  Jesus  said  to  Simon  :  "  Dost 
thou  see  this  woman  ?  I  entered  into  thy  house  ;  thou 
gavest  Me  no  water  for  My  feet ;  but  she  with  tears  hath 
washed  My  feet,  and  with  her  hairs  wiped  them.  Thou 
gavest  Me  no  kiss,  but  she,  since  she  came  in,  hath  not 
ceased  to  kiss  My  feet.  My  head  with  oil  thou  didst  not 
anoint,  but  she  with  ointment  hath  anointed  My  feet."  ^ 
Notice  how  our  Lord  called  attention  to  all  the  customary 
marks  of  deference  given  to  an  honoured  guest — ^all  of  which 
the  sinful  woman  had  bestowed  upon  Him,  while  the  proud 
Pharisee  had  refrained  from  giving  these  signs  of  respect. 

How  differently  Jesus  was  received  in  the  house  of  Peter. 
This  Apostle's  mother-in-law,  having  been  healed  by  our 
Lord  of  a  fever,  "  arose  and  ministered  to  Him."  What  a 
contrast,  too,  Zacchaeus  presents  with  Simon  the  Pharisee  ! 
The  poor  pubhcan  climbed  a  sycamore  tree,  hoping  to  get  a 
1  St.  Luke  vii.  44. 

349 


From  the  Sepulchre  to  the  Throne 

glimpse  of  the  great  Prophet  of  Gahlee.  Zacchaeus  would 
not  have  dared  to  invite  Jesus  to  his  table.  But  our  Lord, 
looking  up,  saw  Zacchaeus  cHnging  to  the  tree,  "  and  said 
to  him  :  Zacchaeus,  make  haste  and  come  down,  for  this 
day  I  must  abide  in  thy  house."  The  poor  publican  came 
dov^n  ;  he  *'  received  Him  with  great  joy,"  and  when  the 
meal  was  ended,  he  expressed  his  intention  of  making  a 
fourfold  reparation  for  any  injury  he  had  done  to  his 
neighbour,  and  on  that  blessed  day  salvation  came  to  the 
house  of  the  poor  publican  who  had  entertained  his  Lord. 

The  band  of  ministering  women  were  not  wholly  taken 
up  with  their  labour  of  love  for  Jesus  and  His  Apostles, 
for  we  know  that  they  saw  His  wonderful  miracles  and  heard 
His  words.  We  find  Him  inst meting  Mary  Magdalene  in 
her  own  home,  and  the  two  Angels,  who  spoke  to  the  women 
in  the  garden  on  Easter  morning,  reminded  them  of  their 
Lord's  predictions  :  "  Remember  how  He  spoke  unto  you 
when  He  was  yet  in  Galilee,  saying  :  The  Son  of  man  must  be 
dehvered  in  the  hands  of  sinful  men  and  be  crucified,  and 
the  third  day  rise  again.  And  they  remembered  His  words."  ^ 
The  Angels  also  referred  to  what  Jesus  had  told  them  when 
they  gave  the  women  a  message  for  Peter  and  the  disciples  : 
cf.  "  He  goeth  before  you  into  Gahlee,  there  you  shall  see 
Him,  as  He  told  you."  2 

Thus  these  privileged  women  passed  their  days  in  hear- 
ing His  words  and  ministering  to  Him.  They  shared  the 
fatigues  and  privations  of  their  Lord :  the  contempt  and 
calumnies  poured  out  against  Him  fell  upon  them  also. 
Those  who  despised  the  Master  would  have  less  con- 
sideration for  His  poor,  toihng  followers.  St.  Matthew 
and  St.  Mary  Magdalene  were  well  known  in  Galilee,  and 
Jesus'  foes  could  point  to  them  as  types  of  the  publicans 
and  sinners  of  whom  they  accused  Him  of  being  the  Friend. 
Yet  they  persevered  in  their  devoted,  arduous  work — of 
all  Christ's  disciples, none  were  so  uniformly  true  as  the  band 
of  ministering  women.  They  were  united  by  their  deep 
love  of  Jesus,  however  much  they  differed  in  age  and  social 
I  St.  Luke  xxiv.  6.  2  gt.  Mark  xvi.  7. 


The  Ministering  Women 

grades,  however  diverse  were  the  motives  which  determined 
them  at  the  outset  to  follow  Him.  For  all,  love  of  God 
was  the  bed-rock  motive,  though  the  proximate  determining 
causes  were  probably  different  in  each  case. 

We  find  among  the  ranks  of  the  holy  women  wives, 
mothers,  aged  widows  and  unmarried  women,  Mary  of 
Cleophas,  the  grandmother  of  two  of  the  Apostles,  Mary 
Magdalene,  full  of  youth  and  beauty,  Mary  the  mother  of 
Mark,  and  Salome  were  probably  about  the  same  age  as 
our  Lady — ^well  on  in  the  forties.  Thus  young  and  old 
gave  their  Uves  and  work  to  Christ.  These  differences 
must  also  have  existed  among  the  "  many  other  women  "  who 
followed  Jesus.  We  do  not  know  who  they  were,  but  they 
are  known  to  Him  whom  they  served  so  loyally  and 
perseveringly. 

Wives  and  mothers  gave  up  their  sons  to  His  service 
gladly,  as  well  as  their  toil  and  possessions.  Aged  widows 
consecrated  the  evening  of  their  lives  to  Him  to  whom  they 
owed  all.  The  young  followed  Him  faithfully,  and  of  each 
it  can  be  said,  as  He  said  of  St.  Mary  Magdalene  :  "  What 
she  had,  she  hath  done,"  for  like  the  poor  widow  whom  Jesus 
praised,  they  cast  into  the  common  purse  to  be  spent  on 
their  Lord  and  Master  all  they  had — even  their  whole  living. 

Some,  like  St.  Mary  Magdalene,  were  urged  to  show  their 
gratitude  to  Jesus  for  all  the  graces — ^temporal  and  spiritual 
— ^that  He  had  showered  upon  them.  Mary  of  Cleophas 
and  Salome  came  from  a  family  in  which  the  Messianic 
longings  were  deep  and  intense — ^they  worked  for  the  in- 
auguration of  the  Kingdom.  Joanna  and  Susanna  gave 
back  to  God  the  bodily  strength  which  He  had  restored. 
Martha  of  Bethania  could  never  do  enough  to  show  her 
gratitude  for  all  Jesus  had  done  for  her  sister  Mary,  and 
also  for  the  raising  of  Lazarus.  All  these,  so  different  in 
age,  social  condition,  character  and  determining  motives, 
lived  and  worked  harmoniously  together,  keeping  "  the 
unity  of  the  Spirit  in  the  bond  of  peace,"  united  by  their 
love  of  Jesus. 

Now  these  blessed  saints  of  God  *'  rest  from  their 
351 


From  the  Sepulchre  to  the  Throne 

labours,  and  their  works  follow  them  "  ;  for  their  example 
serves  as  an  incentive  to  the  Church  in  all  ages.  How 
many  thousands  of  maidens,  wives,  mothers  and  widows 
have  ministered  to  Jesus  of  their  labours  and  substance  in 
all  ages  and  places — ^wherever  the  Gospel  has  penetrated  ! 
Are  we  doing  our  part  generously  and  constantly  ?  If  so, 
let  us  not  **  be  weary  in  well-doing."  Are  we  idly  waiting, 
complaining  that  "  no  man  hath  hired  us,"  or  even  not  wish- 
ing to  he  hired  ?  Then  let  us  look  around  and  examine  the 
needs  of  our  times,  the  dearth  of  Christian  workers,  and  the 
supernatural  motives — love  of  God  and  our  neighbour — 
which  should  urge  us  to  join  the  ranks  of  the  ministering 
women — each  in  our  sphere  and  measure. 

If  the  work  be  arduous,  the  reward  is  great,  and  the  joy 
of  working  for  the  Kingdom  of  God  far  surpasses  all  earthly 
happiness.  What  greater  joy  can  we  look  forward  to,  after 
having  sown  in  tears,  than  that  of  bringing  our  sheaves 
with  joy  to  the  Lord  of  the  harvest  ?  What  greater  con- 
solation can  we  experience  here  below  in  the  midst  of  our 
work  for  God,  than  the  encouragement  which  St.  Paul 
holds  out  to  all  earnest  workers  ?  Writing  to  his  converts, 
the  Apostle  says  :  "  God  is  not  unrighteous  to  forget  your 
work  and  labour  of  love,  which  ye  have  showed  toward 
His  Name,  in  that  ye  have  ministered  to  the  saints  and  do 
minister."  ^ 

SUMMARY   FOR   MEDITATION 

First  Prelude, — Continue  to  contemplate  the  august  assem- 
bly in  the  Cenacle,  awaiting  in  prayer  the  coming  of  the  Holy 
Ghost.  Note  the  ministering  women  and  our  Immaculate 
Mother. 

Second  Prelude. — Pray  for  grace  to  minister  to  the  Lord, 
to  all  who  claim  our  services. 

First  Point, — Recall  what  we  know  of  Joanna ;  she  was 
one  whom  Jesus  had  healed — the  wife  of  Chusa,  Herod's 
steward,  a  woman  of  position  and  means,  probably  she  lived 
in  Herod's  palace  in  Tiberias. 

1  Heb.  vi.  ID. 


The  Ministering  Women 

Second  Point. — Mary  of  Bethania,  the  hostess  of  Jesus — 
her  intercourse  with  Him  when  she  entertained  Him,  when  He 
raised  her  brother  Lazarus ;  her  confession  of  faith  in  His 
Divinity. 

Third  Point. — Mary,  the  mother  of  John  Mark,  likewise  a 
hostess  of  Jesus.  She  consecrated  her  house  to  the  service 
of  the  Lord.     It  became  the  first  Christian  Church. 

Fourth  Point. — How  the  holy  women  ministered  to  Christ 
by  their  constant  lowly  services  and  their  alms.  All  women, 
rich  or  poor,  old  or  young,  can  serve  the  Lord  Christ,  each  in 
her  sphere  of  influence  and  action. 

Colloquy. — Worship  our  Lord  in  union  with  these  saints 
now  in  Heaven.  Thank  Him  for  deigning  to  accept  even  your 
imperfect,  humble  services.  Beg  our  Lord  to  make  use  of 
you,  to  send  you  just  those  whom  you  are  specially  fitted 
to  help  heavenward.  Ask  that  you  may  see  Jesus  in  all  who 
claim  your  assistance  in  His  Name.  Ask  that  you  may  serve 
God  constantly  and  generously.  Invoke  the  intercession  of 
these  ministering  women  who  are  now  with  their  Lord.  Pray 
for  Christian  workers,  especially  for  those  who  are  tempted 
to  be  discouraged.     Make  an  act  of  self-consecration  to  God. 


353 


XXIX 

"  PERSEVERING  IN  PRAYER  WITH  MARY, 
THE  MOTHER  OF  JESUS." 

BEFORE  our  dear  Lord  ascended  into  Heaven  He  said 
to  His  Apostles  :  '*  I  send  the  promise  of  My 
Father  upon  you,  but  stay  you  in  the  city  till  you  be 
endowed  with  power  from  on  high. ' '  He  Hkewise  promised  that 
they  should  "  be  baptized  with  the  Holy  Ghost  not  many  days 
hence''  Therefore  the  faithful  followers  of  Jesus  "  went 
back  to  Jerusalem  with  great  joy,  and  they  were  continu- 
ally in  the  Temple,  praising  and  blessing  God." 

We  will  fix  our  thoughts  on  the  "  little  flock  "  so  dear 
to  the  Master,  that  was  gathered  together  within  the  hal- 
lowed precincts  of  the  Cenacle,  awaiting  the  coming  of  the 
Paraclete,  who  would  teach  them  all  truth,  bring  all  things 
to  their  mind  which  Jesus  had  said  to  them,  as  well  as 
convince  the  world  **  of  sin,  of  justice,  and  of  judgment." 
How  many  were  gathered  in  that  upper  room  ?  "  About 
one  hundred  and  twenty,"  and  the  assembly  consisted  of 
our  Lady,  the  Eleven,  some  disciples — ^probably  some  of  the 
seventy-two — and  the  ministering  women  with  the  Lord's 
brethren.  All  these  returned  together  from  Mount  Olivet 
on  Ascension  Day  to  make  their  united  preparation  for  the 
Descent  of  the  Spirit  upon  them  in  all  His  fulness.  We  may 
conclude  that  Jesus,  who  ever  prayed  Himself  before  doing 
any  work  of  special  importance,  had  bidden  them  prepare 
themselves  by  constant  supphcation  for  this  great  event. 

St.  Luke  describes  how  the  Apostles  passed  the  ten  days 
between  the  Ascension  and  Pentecost,  and  who  were  present 
in  the  Cenacle  and  in  the  Temple  with  them.  He  says  : 
**  When  they  were  entered  in  [sc.  the  Holy  City)  they  went 

354 


^'  Persevering  in  Prayer  with  Mary " 

up  into  an  upper  room,  where  there  remained  Peter  and 
John,  James  and  Andrew,  Phihp  and  Thomas,  Bartholomew 
and  Matthew,  James  of  Alphaeus,  and  Simon  Zelotes  and 
Jude  (the  brother)  of  James.  All  these  were  persevering 
with  one  mind  in  prayer  with  the  women,  and  Mary  the 
mother  of  Jesus,  and  His  brethren."  ^ 

All  these,  i.e.  the  Apostles  are  mentioned  by  name,  for 
they  were  the  accredited  witnesses  to  Jesus,  and  of  these 
Simon  Peter  stands  first  as  the  Vicar  of  Christ.  In  all  the 
four  Hsts  of  the  Apostles,  St.  Peter  is  always  the  first  named. 
Besides  the  Apostles'  names  only  one  other  is  given, 
"  Mary,  the  Mother  of  Jesus  " — "  propter  excellentiam, 
Mater  Jesu  distinguitur  a  ceteris  " — ^fittingly  she,  who  excels 
all,  is  singled  out  from  the  rest.  Apostles,  disciples,  minis- 
tering women  were  all  together  in  that  "  uppermost  " 
room,  for  it  was  under  the  roof,  which  Uke  most  Oriental 
houses  was  utilised  as  a  garden. 

Simon  Peter  reconciled  to  his  Lord  again — ^now  so 
penitent  and  humble — ^he  who  loved  more  than  all  his 
brethren,  prayed  with  all  the  fervour  of  his  ardent  soul. 
Near  him  we  should  doubtless  have  seen  the  beloved 
disciple,  St.  John,  wrapped  in  contemplation  of  heavenly 
things.  James  the  Great,  one  of  "  the  sons  of  Thunder,'* 
prayed  for  the  coming  of  that  Kingdom  in  power  for  which 
he  so  longed,  for  which  ten  years  later  he  shed  his  blood, 
the  first  of  the  Apostles  to  give  his  hfe  for  the  Gospel. ^ 

St.  Andrew,  too,  was  praying  with  his  companions.  He 
had  no  need  to  ask,  as  when  he  saw  Jesus  for  the  first  time  : 
"  Rabbi,  where  dwellest  Thou  ?  "  for  he  had  seen  his  Lord 
ascend.  What  stupendous  events  had  happened  since  the 
day  that  Andrew  had  left  the  Baptist  and  followed  Jesus !  St . 
PhiUp  remembered  that  day  well,  and  as  he  prayed  during 
those  days  of  expectation,  perhaps  those  words  of  Jesus 
called  forth  by  his  own  question  came  back  to  him  :  "  I  go 
to  the  Father,  and  whatsoever  you  shall  ask  the  Father  in 

1  Acts  i.  13. 

2  St.    James  the   Great  was  executed   in   a.d.   44   by  Herod 
Agrippa  I. 

355 


From  the  Sepulchre  to  the  Throne 

My  Name,  that  will  I  do."  ^  Near  to  Philip  we  might  have 
seen  his  tried  friend  Nathanael — the  Israelite  without  guile 
to  whom  Jesus  once  said :  "  You  shall  see  the  heaven 
opened  and  the  Angels  of  God  ascending  and  descending 
upon  the  Son  of  Man."  ^  Qn  Mount  Olivet,  Bartholomew 
— as  he  was  called  later — did  see  the  heavens  open  to 
receive  the  Son  of  God,  and  also  had  a  vision  of  angels. 
St.  Matthew  thanked  God  for  his  vocation,  for  having  been 
called  to  follow  Jesus  upon  earth,  knowing  that  the  Lord's 
promise  would  surely  be  fulfilled :  "  Whither  I  go,  thou 
canst  not  follow  Me  now,  but  thou  shalt  follow  Me  here- 
after "  ;  ^  since  all  the  Apostles  were  to  be  re-united  to  their 
Master  after  having  mounted  their  respective  Calvary. 

St.  Thomas  firm  in  his  faith,  ready  to  die  for  his  Lord  and 
his  God,  was  no  longer  separated  from  his  fellow  Apostles. 
St.  James  the  Less  was  pre-eminently  a  man  of  prayer. 
Eusebius  records  the  tradition  handed  down  concerning 
him  from  the  earliest  times.  This  historian  writes  :  "  Hege- 
sippus,  who  flourished  nearest  the  days  of  the  Apostles  .  .  . 
gives  the  most  accurate  account  of  *  James,  the  brother  of 
the  Lord.'  As  there  were  many  of  this  name,  he  was  sur- 
named  '  the  Just.'  .  .  .  This  Apostle  was  consecrated  from 
his  mother's  womb.  He  drank  neither  wine  nor  fermented 
liquors  and  abstained  from  animal  food.  ...  He  was  in 
the  habit  of  entering  the  Temple  alone,  and  was  often  found 
upon  his  bended  knees,  interceding  for  the  forgiveness  of 
the  people,  so  that  his  knees  became  as  hard  as  camel's  in 
consequence  of  his  habitual  supphcation  and  kneeling  before 
God."  *  How  fervently  did  this  holy  Apostle  pour  forth 
his  supplications  in  the  Cenacle  ! 

St.  Jude,  the  son  of  Alphaeus  and  the  brother  of  St. 
James  the  Less,  was  also  continually  in  prayer.  He  once 
said  to  Jesus  :  "  Lord,  how  is  it,  that  Thou  wilt  manifest 
Thyself  to  us,  and  not  to  the  world  ?  "  But  during  the 
Great  Forty  Days  a  partial  answer  had  been  given  when 
the  Risen  Saviour  appeared  only  to  His  own.     That  ques- 

1  St.  John  xiv.  13.  2  11,^^.,  i.  51. 

3  Ibid.,  xiii.  36.  *  Eccles.  His.,  bk.  ii.  xxiii. 


"  Persevering  in  Prayer  with  Mary " 

tion  would  be  more  fully  answered  after  the  coming  of  the 
Paraclete,  through  whom  Jesus  would  abide  with  them. 
St.  Simon  Zelotes,  ardent  like  Simon  Peter,  formerly  a 
member  of  a  Jewish  sect,  whose  characteristics  were  zeal 
for  the  purity  of  the  Law  and  intolerance  of  a  foreign  yoke 
— he  prayed  for  the  outpouring  of  the  Spirit  with  all  the 
vehemence  of  his  Messianic  aspirations. 

One  familiar  name  is  missing — Judas  Iscariot,  the 
traitor.  Already  forty  days  had  passed  since  the  son  of 
perdition  went  to  his  own  place.  What  an  eternity  that 
seemed  !  And  now — after  nearly  two  thousand  years  have 
sped  on  their  course  to  eternity !  From  avarice  and  apos- 
tasy, good  Lord,  deliver  us  ! 

The  enumeration  of  the  Apostles  in  the  Acts  contains 
but  eleven  names.  One  was  needed  to  take  the  traitor's 
place  ;  Matthias  was  chosen  by  God  for  this  office  long 
before  the  lot  fell  upon  him.  For  more  than  three  years 
our  Lord  had  been  fitting  Matthias  for  the  dignity  of  an 
Apostle,  though  the  disciple  little  knew  it.  Jesus  often 
deals  thus  with  souls  whom  He  singles  out  for  some  special 
work  in  His  Church.  The  call  comes,  and  things  which 
seemed  so  inexplicable  and  insignificant  become  clear  as 
noonday  and  pregnant  with  meaning. 

We  may  reasonably  conjecture  that  at  first  Matthias 
was  taken  by  surprise — overwhelmed  by  the  honour  con- 
ferred upon  him.  St.  Peter  explicitly  laid  down  the  con- 
ditions required  of  the  candidates  presented  for  election 
when  he  said :  "Of  these  men  who  have  companied  with 
us  all  the  time  that  the  Lord  Jesus  came  in  and  went  out 
among  us,  beginning  from  the  baptism  of  John  until  the 
day  wherein  He  was  taken  up  from  us,  one  of  these  must 
be  made  a  witness  with  us  of  His  resurrection.  And  they 
appointed  two,  Joseph,  called  Barsabas,  and  Matthias 
.  .  .  and  the  lot  fell  upon  Matthias  and  he  was  numbered 
with  the  eleven."  ^  Thus  the  Apostolic  College  was  again 
complete  :  Matthias  passed  from  the  ranks  of  the  disciples 
to  those  of  the  Apostles.  He  had  all  the  necessary  quali- 
1  Acts  i.  2 1 . 
357 


From  the  Sepulchre  to  the  Throne 

fications  for  being  a  witness  to  Jesus  Christ,  and  during  the 
retirement  of  those  ten  days  of  prayer,  he  had  the  oppor- 
tunity of  uniting  his  suppHcations  with  his  brethren's,  and 
of  asking  for  the  graces  to  fulfil  his  high  office. 

We  should  hke  to  know  the  names  of  the  disciples  and 
**  brethren  "  of  Jesus  who  were  associated  with  the  Apostles, 
our  Lady,  and  the  holy  women.  We  may  conjecture  that 
some,  if  not  all,  who  were  named  deacons  a  little  later  were 
present.  "  Stephen,  a  man  full  of  faith  "  ;  Philip,  the  future 
EvangeUst  of  Samaria ;  Nicodemus,  who  had  had  the 
courage  to  profess  his  faith  when  he  came  forward  to  bury 
Jesus ;  Simeon,  one  of  our  Lord's  brethren — the  brother 
of  James  and  Jude  ;  John  Mark,  the  son  of  Mary,  were 
surely  gathered  together  in  that  upper  room. 

We  have  spoken  of  the  ministering  women,  of  Mary 
Magdalene,  Mary  of  Alphaeus,  Salome,  Joanna,  Susanna, 
Martha,  and  Mary,  the  mother  of  John  Mark.  "  All 
these  were  persevering  in  prayer  with  Mary  the  Mother 
of  Jesus."  The  prayers  of  the  Apostles,  the  supplications 
of  the  disciples  and  of  the  holy  women  ascended  to  the 
throne  of  God,  in  union  with  those  of  the  blessed  Mother 
of  God.  Her  fervent  supplications  for  the  outpouring 
of  the  spirit  doubtless  hastened  the  moment  of  His  coming 
in  power  upon  the  disciples  of  Jesus. 

Here  the  question  obtrudes  itself  as  to  how  far  the 
Apostles  and  disciples  realised  what  the  Descent  of  the  Holy 
Ghost  really  meant  for  them  ;  how  far  they  had  understood 
their  Master's  words  concerning  the  Paraclete.  It  is  certain 
that  the  doctrine  of  the  Blessed  Trinity  was  not  so  clearly 
revealed  in  the  Old  Testament  as  in  the  New.  Two  reasons 
have  been  assigned  for  this  ignorance  of  the  existence  of 
the  Holy  Ghost  on  the  part  of  the  Jews,  (i)  God  did  not 
make  known  explicitly  this  doctrine  to  them  on  account  of 
their  being  so  inclined  to  commit  the  sin  of  idolatry — they 
might  have  worshipped  three  gods  instead  of  One  God  in 
Three  Persons.  (2)  The  explicit  revelation  of  the  Third 
Person  of  the  Trinity,  and  His  special  attributes  was,  by  the 
Will  of  God,  reserved  for  the  Christian  era.     We  do  find 

358 


^^  Persevering  in  Prayer  with  Mary  '^ 

references  to  the  Holy  Spirit,  as  the  subjoined  texts  prove  : 
"  The  Spirit  of  God  moved  over  the  waters."  ^  Pharao 
said  :  "  Can  we  find  such  another  man,  that  is  full  of  the 
spirit  of  God  ?  "  ^  Wg  find  an  allusion  to  "  the  Spirit  of 
God  rushing  upon  Balaam."  ^  Job  confesses  :  **  The  Spirit 
of  God  made  me  and  the  breath  of  the  Almighty  gave  me 
life."  *  Ezechiel  spoke  "  in  a  vision,  by  the  Spirit  of  God."  ^ 
and  Joel  prophesied  that  God  would  pour  out  His  Spirit 
upon  all  flesh.  Therefore,  both  in  the  Law  and  the 
Prophets,  there  are  references  to  the  Holy  Ghost  and  pre- 
diction concerning  Him  and  His  work  in  the  Church. 

In  the  New  Testament  the  Paraclete  is  mentioned  more 
frequently,  especially  during  the  last  part  of  our  Lord's 
Ministry.  At  the  commencement  of  Jesus'  Public  Life, 
the  Evangehsts  refer  to  the  Spirit  descending  upon  Him, 
and  driving  Him  into  the  desert.  We  read,  too,  in  St. 
Luke's  Gospel  of  the  Holy  Ghost  overshadowing  our  Lady, 
but  we  must  remember  that  these  words  were  penned  by 
the  Evangelists  after  they  had  received  the  baptism  of  the 
Spirit  in  power.  Jesus  spoke  very  plainly  to  His  disciples — 
especially  to  the  Twelve — concerning  the  Third  Person  of 
the  Blessed  Trinity — His  attributes  and  special  sphere  of 
action.  He  told  the  Apostles  that  the  Spirit  of  truth,  the 
Paraclete  **  who  proceedeth  from  the  Father,"  should  come 
upon  them  in  power  ;  that  this  Blessed  Spirit  would  testify 
to  the  works  of  Jesus,  call  to  the  Apostles'  minds  all  things 
which  He  had  taught  them  :  guide  them  into  all  truth, 
abide  with  them  for  ever,  inspire  them  when  they  were 
brought  before  kings  and  judges  for  their  Lord's  sake,  and 
convince  the  world  of  sin,  justice,  and  judgment.® 

All  these  truths  and  many  others  Jesus  had  explained 
to  His  disciples  before  He  ascended.  The  question  is  : 
"  How  far  did  they  understand  Him  ?  He  had  "  opened 
their  intelligence  after  His  Resurrection  that  they  might 
grasp  the  necessity  of  His  Passion  in  order  to  fulfil  the 
Scriptures,  but  knowing  how  slow  of  heart  they  were,  and 

1  Gen.  i.  2.     ^  ij^id.,  xli.  38.     ^  Num.  xxiv.  2.     *  Job  xxxiii.  4. 
5  Ezec.  xi.  4.  •  See  St.  John  xiv.-xvi.  passim. 

359 


From  the  Sepulchre  to  the  Throne 

that,  even  on  Ascension  Day,  some  disciples  still  hoped  that 
He  was  about  to  inaugurate  a  temporal  Messianic  reign, 
we  should  not  be  astonished  if  the  Apostles  had  not  a  very 
clear  idea  of  what  the  Descent  of  the  Spirit  really  signified, 
even  while  they  were  waiting  and  praying  for  His  Advent. 
Jesus  may  have  left  to  the  Spirit  the  work  of  interpreting 
Himself  and  His  work  of  sanctification  in  the  soul.  Again, 
among  the  one  hundred  and  twenty  disciples,  there  were 
doubtless  some  who  understood  far  more  concerning  the 
Spirit  than  others,  for  even  among  the  Apostles  we  cannot 
suppose  that  all  their  souls  had  attained  to  precisely  the 
same  degree  of  spiritual  intelligence  or  insight  and  virtue — 
St.  John,  for  example,  was  quicker  in  apprehending  the 
truth  of  the  Resurrection,  the  fact  of  our  Lord's  Presence 
by  the  Sea  of  Galilee  than  even  St.  Peter  was,  while  we 
feel  sure  that  Mary  Magdalene  had  a  greater  spiritual 
receptivity  than  her  sister  Martha. 

But,  however  much  or  little  the  Apostles  and  disciples 
realised  concerning  the  stupendous  unspeakable  gift  of  the 
Spirit  for  whom  they  were  so  earnestly  "  with  one  mind" 
persevering  in  prayer,  it  is  certain  that  there  was  one  pre- 
sent in  that  august  assembly  who  did  fully  realise  the 
immensity  of  the  boon  craved,  as  far  as  any  human  creature 
could  grasp  its  pricelessness,  and  that  one  was  Mary  the 
ever  blessed  Mother  of  Jesus,  upon  whom,  at  His  Incar- 
nation, the  Holy  Ghost  had  descended  and,  by  whose  over- 
shadowing, this  mystery  had  been  accomplished.  Mary 
"  the  Spouse  of  the  Holy  Ghost "  knew  something  of  His 
Power  and  Majesty.  Our  Lady  being  "  full  of  grace," 
immaculate  in  her  conception,  and  sinless  in  her  life,  had 
reached  a  degree  of  holiness  which  sinful  mortals  cannot 
even  understand.  She  had  seen  the  workings  of  the  Spirit 
in  Jesus,  and  her  Divine  Son  had  spoken  of  the  Holy  Ghost 
to  her  so  often.  She  understood  the  Scriptures,  and 
grasped  the  meaning  of  the  prophecies  concerning  the 
Messias  and  the  outpouring  of  the  Spirit  upon  the  children 
of  Israel.  Mary,  so  "  full  of  grace,"  was  also  full  of  the 
Holy  Spirit,  who  had  bestowed  His  precious  gifts  upon  her. 

360 


'^  Persevering  in  Prayer  with  Mary  " 

Therefore  our  Immaculate  Mother  was  instructed  concern- 
ing the  Holy  Ghost  by  the  Scriptures,  by  her  Son's  words 
and  example  and  by  her  own  sweet  experience  of  His 
indwelling  in  her  pure  soul. 

Again,  Mary  had  stood  by  the  Cross  on  Good  Friday. 
She  had  seen  to  what  awful  depths  the  malice  of  man  could 
reach.  She  knew  how  weak  the  Apostles  and  disciples 
were,  in  spite  of  all  their  good  desires  and  their  loyal  love 
of  their  Master.  She  understood  more  concerning  the  trials 
which  awaited  the  Apostles  and  realised  the  superhuman 
responsibiUties  of  their  office,  better  even  than  they  them- 
selves did  at  this  period  of  their  lives,  when  the  Holy  Ghost 
had  not  yet  come  in  power.  Therefore  Mary  knew  how 
much  they  needed  the  assistance  of  the  Spirit,  how  He 
would  transform  them  into  saints  and  heroes  of  the  Cross. 
Just  because  she  knew  all  this  so  well,  and  on  account  of 
the  excellence  of  the  degree  of  holiness  to  which  she  had 
attained,  her  prayers  rose  up  to  the  throne  of  Jesus,  her 
Son,  above  those  of  the  Apostles  even — immeasurably  more 
powerful — and  drew  down  the  Spirit  from  above. 

In  the  book  of  Daniel  we  are  told  that  to  him  and  his 
three  companions  "  God  gave  knowledge  and  understand- 
ing in  every  book  and  wisdom  "  ;  how  much  more  must 
He  have  given  to  the  Mother  of  the  Word  Incarnate  ?  She 
could  have  voiced  the  sentiments  of  the  prophet :  "  Blessed 
be  the  Name  of  the  Lord  from  eternity  and  for  evermore  : 
for  wisdom  and  fortitude  are  His.  And  He  changeth  times 
and  ages  :  taketh  away  kingdoms  and  establisheth  them, 
giveth  wisdom  to  the  wise  and  knowledge  to  them  that 
have  no  understanding.  He  reveal eth  deep  and  hidden 
things,  and  knoweth  what  is  in  darkness  :  and  hght  is  with 
Him.  To  Thee,  O  God  of  our  fathers,  I  give  thanks,  and 
I  praise  Thee :  because  Thou  hast  given  me  wisdom  and 
strength."  ^ 

Because  Daniel  was  a  man  of  prayer  and  "  of  desires  " 
the  coming  of  the  Messias  was  hastened,  may  we  not  justly 
conclude  that  the  earnest  supplications  and  desires  of  the 
1  Dan,  ii.  20. 
361 


From  the  Sepulchre  to  the  Throne 

Queen  of  the  Patriarchs,  Prophets,  and  Apostles  hastened 
the  descent  of  the  Holy  Spirit?  At  the  dawn  of  day 
during  that  period  of  waiting,  the  Apostles,  the  disciples, 
our  Lady  and  the  holy  women  might  have  been  seen  going 
into  the  Courts  of  the  Lord  to  be  present  at  the  morning 
sacrifice  :  They  joined  in  the  prayers  offered  by  the  officiat- 
ing priest,  they  prayed  for  the  coming  of  the  Kingdom  of 
God  in  power,  for  no  Jew  ever  omitted  this  petition,  be- 
Ueving  that  no  prayer  reached  the  throne  of  God  unless  it 
contained  a  supplication  concerning  the  Messianic  Kingdom. 

What  a  depth  of  meaning  these  prayers  and  psalms 
would  have  for  our  Lady  and  the  disciples  !  How  earnestly 
they  recited  the  prayer  which  Jesus  Himself  had  taught 
them  :  "  Our  Father,  who  art  in  Heaven,  hallowed  be  Thy 
Name,  Thy  Kingdom  come."  How  reverently  did  they 
chant  the  familiar  response  after  each  verse  of  the  appointed 
psalm  :  Thine  is  the  Kingdom,  the  Power  and  the  Glory, 
for  evermore."  It  was  customary  to  remain  in  the  Temple 
Courts  for  private  devotions,  and — Hke  our  Cathohc 
Churches — the  synagogues  were  always  open  for  private 
prayer.  The  Jews  held  that  prayer  was  most  powerful 
when  offered  in  the  Temple.  Next  in  importance  came 
that  offered  in  the  synagogues,  and  last  those  devotions 
performed  at  home. 

Therefore  Mary  and  our  Lord's  disciples  were  continu- 
ally in  the  Temple,  praising  and  blessing  God.  They  re- 
turned there  in  the  afternoon,  when  sacrifice  and  incense 
were  offered  again  to  the  Lord,  and  doubtless  they  remained 
until  sundown  when  the  Temple  gates  were  closed.  Our 
dear  Lady  loved  the  Temple.  There  she  had  passed  the 
days  of  her  childhood.  All  the  solemn  services  of  the  Mosaic 
ritual  were  familiar  to  her,  and  she  had  worked  for  the 
House  of  the  Lord — embroidering  hangings  for  the  sanc- 
tuary and  making  vestments  for  the  priests.  Jesus  had 
hallowed  that  Temple  ;  it  was  there  she  had  found  Him 
after  her  three  days'  search  "  about  His  Father's  business." 
He  had  finished  it  now  and  returned  to  His  Father,  and  His 
Apostles  were  waiting  for  the  Descent  of  the  Spirit  in  order 

362 


"  Persevering  in  Prayer  with  Mary " 

to  carry  on  the  work  of  evangelising  the  world,  entrusted 
to  them  by  Jesus.  Every  stone  of  the  Lord's  House  was 
dear  to  Mary — for  the  Temple  was  the  one  place  upon  earth 
where  sacrifice  to  Jehovah  could  be  offered  and  that  sacred 
Name  pronounced. 

The  Apostles,  too,  loved  the  Temple  in  which  from 
childhood  they  had  prayed.  There  Jesus  had  worshipped 
God  with  them,  there  He  had  openly  proclaimed  Himself 
as  the  Messias  and  worked  many  mighty  miracles.  If 
hallowed  associations  are  ever  helps  to  prayer,  what  must 
have  been  the  impetus  given  to  the  devotion  of  the  disciples 
by  all  the  remembrances  of  their  loved  Lord  and  Master 
which  the  Temple  recalled  to  them  ! 

There  they  persevered  in  prayer,  and  perseverance  impUes 
continuing  in  spite  of  mental  and  bodily  fatigue.  They 
knew  that  for  them  at  that  time  prayer  was  a  duty,  and  that 
Jesus  had  once  uttered  a  parable  to  teach  them  that  "  men 
ought  always  to  pray  and  not  to  faint,"  i.e.  not  to  let  them- 
selves be  overcome  by  fatigue.  It  is  in  this  spirit  that  the 
Church  sanctions  vigils,  for  which,  too,  we  have  the  authority 
of  the  Scriptures,  our  Lord's  example,  and  the  practice  of 
the  primitive  Christians.  Before,  as  after  the  coming  of  the 
Spirit,  the  Apostles  gave  themselves  "continually  to  prayer." 

Praise  and  benediction,  thanksgiving  and  adoration 
entered  largely  into  the  prayer  of  the  disciples,  and  rightly 
so,  for  man's  first  duty  is  to  glorify  His  Creator — to  thank 
Him  for  all  His  benefits.  We  are  too  prone  to  commence 
our  prayers  with  petitions  for  some  personal  need.  These 
are  good  in  their  place,  but  should  not  habitually  take  first 
or  second  rank,  reserved  respectively  for  adoration  and 
thanksgiving.  Here,  again,  our  Lady  with  her  subhme 
Magnificat  is  an  example  for  us. 

The  disciples  were  all  "  of  one  mind.''  They  were  agreed 
upon  earth  touching  what  they  would  ask  of  the  Father, 
and  therefore,  in  accordance  with  His  sacred  promise, 
Jesus  was  present,  invisibly,  in  the  midst  of  them.  They 
prayed  in  union  with  the  intentions  of  Jesus.  He  longed 
to  send  the  Spirit.     He  had  ascended  up  on  high  and 

363 


From   the  Sepulchre  to  the  Throne 

received  gifts  for  men :  the  Spirit  proceedeth  from  the 
Father  and  the  Son,  but  even  as  the  Father  sent  the  Son, 
so  Jesus  sent  the  Spirit.  But  He  willed  that  His  disciples 
should  pray  for  the  baptism  of  the  Holy  Ghost.  Therefore 
the  Risen  Saviour  inspired  the  disciples  to  offer  up  the 
prayer  which  He  had  predetermined  to  answer. 

It  is  thus  that  He  deals  with  us,  and  therefore  when  we 
feel  interiorly  drawn  to  pray  for  some  special  intention, 
we  may  take  this  attraction  as  a  sign  that  God  wills  us  to 
pray  for  that  object  and  that  He  will,  in  His  own  time  and 
way,  answer  our  humble  persevering  supplication.  Even 
as  the  disciples  prayed  in  union  with  Mary,  so  can  we 
present  our  supplications  by  her  pure  hands,  and  thereby 
our  prayers  are  more  agreeable  to  the  Divine  Majesty  and 
we  are  more  surely  heard  and  answered. 

That  band  of  faithful  disciples  of  Jesus  who  united  their 
prayers  with  those  of  Mary  in  the  Cenacle  have  long  since 
left  this  earth.  Most  of  them  suffered  martyrdom  for  the 
Name  of  Jesus.  Where  are  they  now  ?  "  Continually  in 
the  Temple  " — not  made  with  hands — "  praising  and  bless- 
ing God  with  Mary  the  Mother  of  Jesus  and  His  brethren," 
that  multitude  of  the  redeemed  who  follow  the  Lamb 
whithersoever  He  goeth.  In  the  Cenacle  those  blessed 
saints  of  God — the  brethren  of  Jesus — began  upon  earth 
that  occupation  which  was  to  be  theirs  throughout  eternity. 
How  this  thought  ennobles  our  devotions,  how  it  should 
encourage  us  to  persevere  ! 

Blessed  Mother  of  Jesus,  holy  Apostles,  disciples  and 
ministering  woman,  pray  for  us  that  we  may  be  made 
worthy  of  the  promises  of  Christ  and  one  day  join  you  in 
the  heavenly  Temple,  there  to  praise  and  bless  our  God  and 
the  Lamb  for  all  eternity. 

SUMMARY    FOR   MEDITATION 

First  Prelude. — Contemplate  the  Apostles,  disciples,  holy 
women  and  our  Lady  praying  in  the  Temple  at  the  hour  of 
incense.  As  the  smoke  of  the  incense  rises  before  God,  so 
their  fervent  prayers  ascend  even  to  His  throne. 

364 


"  Persevering  in  Prayer  with  Mary " 

Second  Prelude. — Ask  that  the  fruit  of  this  meditation 
may  be  a  greater  esteem  for  prayer  and  a  firm  will  to  pray 
constantly. 

First  Point. — The  Apostles — their  special  features,  their 
fervour  in  prayer.     The  election  of  St.  Matthias. 

Second  Point. — The  Apostles,  disciples,  and  holy  women  all 
persevered  in  prayer  with  Mary,  the  Mother  of  Jesus. 

Third  Point. — Mary  understood  better  than  "  all  these  " 
the  greatness  of  the  favour  for  which  they  were  praying. 
All  the  disciples  were  assiduous  in  attending  the  Temple 
services.  We  too  should  persevere  "  with  one  mind  in  prayer  " 
with  the  Mother  of  Jesus  and  the  saints  in  Heaven. 

Colloquy. — Ask  for  the  gift  of  the  Holy  Spirit  in  union 
with  our  Lady— i.e.  through  her  intercession.  Thank  the 
Paraclete  for  all  the  gifts  He  has  showered  upon  you.  Beg 
for  courage  to  persevere  when  prayer  is  difficult,  for  grace 
to  realise  that  without  God  you  can  do  nothing.  Make  an 
act  of  contrition  for  past  omissions  and  negligences  in  prayer. 
Thank  God  for  allowing  you  to  approach  Him  so  often  and  so 
freely  by  prayer.  Invoke  the  prayers  of  those  saints  who 
prayed  in  the  Cenacle  for  the  coming  of  the  Holy  Ghost.  Ask 
for  a  great  devotion  to  the  Paraclete,  and  that  you  may 
follow  His  inspirations  with  fidelity. 


365 


XXX 

THE  DAY  OF  ATONEMENT  IN  THE 
TEMPLE  1 

WHEN  Jesus  rose  from  the  grave,  the  work  of  our 
Redemption  was  accompUshed.  His  Resurrec- 
tion set  the  seal  to  the  great  sacrifice  which 
He  had  offered  up  on  Calvary,  and  proved  that  the  Father 
had  accepted  His  Son's  Atonement.  The  Ascension  was  the 
complement  of  the  Resurrection,  for  if  earth  is  not  a  fitting 
dwelling  for  those  who,  having  passed  through  the  portals 
of  death,  have  risen  with  glorified,  spirituaUsed  bodies, 
still  less  was  it  meet  to  be  the  abode  of  our  Lord  after  His 
victory  over  the  grave  by  His  own  intrinsic  power.  His 
work  upon  earth  was  accomplished.  It  was  meet  that  He 
should  ascend  to  receive  His  reward  as  Man,  for  all  He  had 
suffered  in  His  human  nature. 

If  He  delayed  forty  days  before  ascending  to  the  Father 
— of  which  He  spoke  as  a  present  event  even  on  Easter 
morning — it  was  that  He  might  prove  to  His  Apostles  and 
disciples — "  to  chosen  witnesses  " — that  He  had  really 
risen  from  the  grave,  complete  the  training  and  instruction 
of  the  Twelve,  console,  prepare,  and  strengthen  them  for 
fresh  work  under  changed  conditions. 

Having  accompHshed  these  great  objects,  the  Son  of  God 
returned  to  the  Father — there  "  He  sitteth  at  the  right 
hand  of  God."  In  addition  to  the  two  reasons  given  above 
why  this  earth  could  not  retain  our  Redeemer,  we  find  three 

1  This  chapter  is  introductory  to  the  following  one.  The  infor- 
mation and  descriptions  given  herein  are  taken  chiefly  from  the 
subjoined  works  :  The  Scriptures,  Josephus'  A  ntiquities,  the  Jewish 
Encyclopedia,  Hastings'  and  Smith's  Dictionaries  of  the  Bible, 
Edersheim's  Temple  and  its  Services. 

366 


Photo  Brogi. 


A  High  Priest  over  the  House  of  God. 


The  Day  of  Atonement  in  the  Temple 

great  motives  for  His  Ascension.  He  ascended  into  Heaven 
(i)  that  He  might  be  our  High  Priest  "  within  the  veil "  ; 
(2)  in  order  to  take  His  place  there  as  Head  of  the  whole 
Church — militant,  suffering,  and  glorious ;  (3)  that  He  might 
reign  in  Heaven  as  **  the  King  of  Glory." 

In  the  Epistle  to  the  Hebrews  St.  Paul  lays  great  stress 
upon  the  eternal  efficacious  High-priesthood  of  our  Lord. 
The  whole  work  was  written  to  prove  the  insufficiency  of 
the  Law  to  save  or  sanctify  man,  and  that  all  its  symbols 
were  shadows  of  better  things  to  come.  "  The  sacrifices 
of  the  Old  Testament  were  symbolical  and  typical.  An 
outward  observance  without  any  real  inward  meaning  is 
only  a  ceremony.  But  a  rite  which  has  a  present  spiritual 
meaning  is  a  symbol ;  and  if,  besides,  it  also  points  to  a 
future  reality,  conveying  at  the  same  time,  by  anticipation, 
the  blessing  that  is  yet  to  appear,  it  is  a  type.  Thus  the 
Old  Testament  sacrifices  were  not  only  symbols,  nor  yet 
merely  predictions  by  fact  (as  prophecy  is  a  prediction  by 
word),  but  they  already  conveyed  to  the  believing  Israelite 
the  blessing  that  was  to  flow  from  the  future  reality  to  which 
they  pointed."  ^  This  "  future  reahty  "  was  the  sacrifice 
of  om:  Lord  on  the  Cross,  in  virtue  of  which  the  true  Israelite 
— looking  beyond  the  type  to  that  which  it  signified — 
obtained  the  remission  of  His  sins  through  the  Mosaic 
sacrifices,  those  shadows  of  good  things  to  come,"  which 
could  "  never  make  the  comers  thereunto  perfect."  ^ 

The  Psalmist  speaks  of  the  King  Messias  as  "  a  priest 
for  ever  after  the  order  of  Melchisedech,"^  and  St.  Paul 
apphed  these  words  to  our  Lord  when  he  tells  us  that  Jesus 
is  entered  **  within  the  veil "  for  us,  "  made  a  high  priest 
for  ever,  according  to  the  order  of  Melchisedech."*  That 
we  may  clearly  grasp  the  meaning  of  these  words,  it  is 
absolutely  necessary  that  we  should  have  some  knowledge 
of  the  symbols  and  types  by  which  our  dear  Lord's  High- 
priesthood  was  prefigured.  We  will  therefore  examine  the 
position  of  the  Jewish  High  Priest,  his  qualifications,  con- 

1  The  Temple,  &c.,  by  Dr.  Edersheim,  ch.  v.  p.  106. 
a  Heb.  X.  I.  3  ps.  cix.  4.  *  Heb.  vi.  20. 

367 


From  the  Sepulchre  to  the  Throne 

secration,  vestments,  and  chief  duties.  Thus  only  can  we 
obtain  some  faint  conception  of  this  stupendous  mystery, 
and  as  St.  Paul  says,  "  hold  fast  the  hope  set  before  us  " — 
that  blessed  hope  which  reveals  to  us,  as  a  source  of  joy 
and  strength,  Jesus  our  "  High  Priest,  holy,  innocent,  un- 
defiled,"  who  hath  ''  entered  into  Heaven  itself  that  He 
may  appear  now  in  the  presence  of  God  for  us."  ^ 

What  then  was  the  position  or  status  of  the  high  priest 
of  Israel  ?  He  was  "  the  priest "  par  excellence :  the 
Sacerdos  magnus,  the  "  princeps  sacerdotum  "  as  the  Vul- 
gate gives  his  titles.  In  him  was  the  fulness  of  the  sacer- 
dotal gifts,  and,  theoretically  at  least,  of  all  judicial  power, 
for  originally,  hke  Melchisedech,  the  high  priest  was  both 
king  and  pontiff.  He  alone  could  offer  the  sin  offering  on 
the  Day  of  Atonement  for  himself  and  his  family,  for  the 
priests  and  for  the  people.  In  fact  no  simple  priest  could 
offer  a  sacrifice  for  himself,  i.e.  a  sin  or  trespass  offering, 
because  the  life  of  the  victim  was  being  offered  in  place  of 
his  own,  and  this  offering  could  only  be  made  by  a  Mediator 
— by  one  who  stood  between  God  and  His  guilty  people  to 
make  "  atonement  "  or  "  covering  "  for  the  sin  of  another. 

By  a  kind  of  fiction  of  Jewish  teachers  the  high  priest's 
sins  were  supposed  to  be  those  of  the  people  or  of  his  family, 
in  accordance  with  their  doctrine  and  ideal — correct  in  its 
principle — that  he  who  stood  between  God  and  the  sinner 
must  himself  be  free  from  sin  and  pleasing  to  God. 

The  Jews  held  that  all  sin,  whether  a  deliberate  trans- 
gression or  a  sin  of  omission,  severed  the  bond  of  spiritual 
life  which  unites  the  soul  with  its  Creator.  "  The  soul 
that  sinneth,  the  same  shall  die  "  ^  :  these  words  embody 
a  fundamental  truth  of  both  the  Old  and  the  New  Testa- 
ments. God  and  man  estranged  by  sin  needed  to  be  "  set- 
at-one,"  and  this  atonement  or  "  covering  "  was  effected  by 
sacrifices  offered  to  God  by  the  hands  of  a  Mediator.  In 
olden  times,  a  man  who  had  killed  another  or  slaughtered 
an  animal  belonging  to  his  neighbour  had  to  "  cover  "  his 
evil  deed  by  "  covering  "  the  corpse  with  grain  or  gold 
1  Heb.  ix.  24.  2  Ezec.  xviii.  20. 

368 


The  Day  of  Atonement  in  the  Temple 

according  to  his  means.  In  some  such  way,  sacrifices  were 
taken  as  **  covering  up  '*  the  sin  by  making  satisfaction 
for  it.  Of  all,  who  could  thus  mediate  between  God  and 
man,  the  high  priest  ranked  first,  and  this  because,  theo- 
retically, he  himself  was  sanctified.  Undoubtedly,  in  our 
Lord's  times,  the  high  priests  had  fallen  far  below  this  high 
standard,  but  this  was  partly  due  to  the  original  law — by 
which  a  man  held  this  dignity  by  lawful  descent  and  for 
life — having  been  put  on  one  side.  It  had  become  cus- 
tomary for  the  ruling  princes,  for  their  own  political  ends, 
to  nominate  those  of  the  family  of  the  high  priest  whom 
they  chose,  and  to  depose  them  again  at  their  pleasure. 
Consequently  unworthy  men  were  often  placed  in  this 
exalted  office  or  obtained  it  by  bribery. 

What  were  the  qualifications  of  the  high  priest  ?  He 
must  be  of  legitimate  birth,  of  the  family  of  Aaron,  a  son 
or  brother  of  the  preceding  high  priest  and  have  no  corporal 
defect  or  infirmity.  It  was  necessary,  too,  that  he  should 
be  a  scholar  and  possess  sufficient  means  to  uphold  the 
dignity  of  his  office.  Since  he  ought  to  excel  all  other 
priests  in  every  respect,  the  priests  had  to  contribute 
sufficient  for  this  purpose,  should  he  be  poor  or  chance  to 
lose  his  fortune.  The  age  fixed  was  not  less  than  twenty. 
He  had  to  be  carefully  taught  how  to  perform  his  sacred 
duties,  and  each  year — just  before  the  Day  of  Atonement 
— these  instructions  were  renewed.  His  judicial  duties  con- 
sisted in  presiding  over  the  Council  of  the  Sanhedrin  which 
regulated  all  questions  of  worship  and  discipline.  He  also 
acted  as  judge  in  all  cases  of  grave  breaches  of  the  Law  of 
Moses  committed  by  Jews.  This  shows  the  necessity  of 
his  being  a  man  learned  in  the  Law  and  in  the  Scriptures. 

The  consecration  of  the  high  priest  was  a  very  imposing 
ceremony.  Originally,  he  was  solemnly  anointed.  Oil  was 
poured  over  his  head  and  the  sacred  unction  was  made 
upon  his  forehead  and  eyes  in  the  form  of  the  Greek  X. 
When  the  method  of  making  this  sacred  oil  of  unction  was 
lost,  high  priests  were  simply  invested,  but  an  anointed 
high  priest  was  esteemed  far  higher  than  one  who  had 

369.  2  A 


From  the  Sepulchre  to  the  Throne 

simply  been  invested  ;  the  former  alone  had  the  privilege 
of  consulting  Jehovah  by  means  of  the  Urim  and  Thummim. 
The  investiture,  which  lasted  seven  days,  consisted  in 
clothing  him  with  the  distinctive  vestments  of  his  office 
and  the  recitation  of  certain  prayers,  psalms,  and  benedic- 
tions, together  with  the  ceremonial  ablutions. 

The  priest's  vestments,  made  of  linen,  comprised 
drawers,  a  seamless  woven  tunic,  a  long  girdle  in  which  all 
the  symbolic  sanctuary  colours — white,  blue,  purple,  and 
scarlet — were  interwoven,  and  a  turban  or  bonnet.  The 
high  priest's  girdle  also  had  golden  threads  woven  in  it 
and,  instead  of  a  turban,  he  wore  a  mitre  with  a  golden  plate. 
Besides  these  vestments,  common  to  all  priests,  the  high 
priest  had  his  distinctive  ones ;  namely,  the  tunic  of  the 
Ephod,  the  Breast  Plate,  and  the  mitre.  These  were  also 
wrought  of  linen  of  the  sanctuary  colours,  which  respectively 
signified  purity,  heaven,  royalty  and  sacrifice.  These  four 
articles  were  known  as  "  the  golden  vestments,"  to  distin- 
guish them  from  the  pure  white  linen  vestments,  without 
a  thread  of  another  colour,  which  the  pontiff  wore  on  the 
Day  of  Atonement  only. 

The  tunic  of  the  Ephod  was  of  dark  blue  linen  woven 
throughout.  It  had  no  sleeves,  and  the  hem  of  the  skirt 
— which  reached  to  the  knees — was  beautifully  embroidered 
with  blossoms  of  pomegranates  in  blue,  purple,  and  scarlet. 
Between  each  blossom  golden  bells  were  suspended — 
seventy-two  in  number. 

The  Ephod  consisted  of  two  parts,  somewhat  like  a 
short  chasuble  in  shape.  These  two  parts  covered  the  breast 
and  back  and  reached  a  little  below  the  waist.  They  were 
held  together  upon  the  shoulders  by  two  large  onyx  stones, 
set  in  gold.  On  these  stones  were  engraved  the  names  of 
the  twelve  tribes — six  on  each  clasp.  The  golden  girdle 
held  it  in  its  place.  Over  the  Ephod  the  high  priest  wore 
the  breastplate  or  "  rational,"  which  is  described  in  the 
Scriptures  as  follows  :  "  Moses  made  a  rational  with  em- 
broidered work,  according  to  the  work  of  the  Ephod — of 
gold,  violet,  purple  and  scarlet  twice  dyed,  and  fine  twisted 

370 


The  Day  of  Atonement  in  the  Temple 

linen.  Four  square,  double,  of  the  measure  of  a  span. 
And  he  set  four  rows  of  precious  stones  in  it.  In  the  first 
row  was  a  sardius,  a  topaz,  an  emerald.  In  the  second  a 
carbuncle,  a  sapphire,  a  jasper.  In  the  third,  a  ligurius,  an 
agate,  and  an  amethyst.  In  the  fourth,  a  chrysolite,  an 
onyx,  and  a  beryl,  set  and  enclosed  in  gold  by  their  rows. 
And  the  twelve  stones  were  engraved  with  the  names  of  the 
twelve  tribes  of  Israel,  each  one  with  its  several  names."  ^ 

The  rational  was  attached  to  the  Ephod  by  means  of 
little  rings  and  golden  chains.  The  high  priest's  head  dress 
consisted  of  a  mitre  of  blue  linen  swathes,  arranged  in  the 
form  of  an  inverted  conical  calyx  ("  like  the  calyx  of  the 
herb  hyoscyamus,"  as  Josephus  explains).  Our  Catholic 
bishop's  mitre  gives  a  good  idea  of  the  shape.  Around 
these  linen  swathes  were  three  golden  crowns — these  being 
an  addition  dating  from  the  Asmonean  period  and  signify- 
ing the  union  of  the  royal  with  the  priestly  power.  In 
front  of  the  mitre  and  fastened  around  it  with  "  a  violet 
(sc.  blue)  fillet,"  was  the  golden  plate  or  Ziz.  This  covered 
the  pontiff's  forehead,  and  upon  it  were  engraved  the  words  : 
"  The  Holy  of  the  Lord."  ^  All  these  beautiful  vestments 
were  made  "  as  the  Lord  had  commanded  Moses,"  ^  and 
"  when  Moses  saw  all  things  finished,  he  blessed  them." 
In  the  time  of  our  Lord,  the  high  priest  was  not  allowed  to 
have  the  triple  crown,  since  Pompey,  when  he  restored 
Hyrcanus  to  the  high  priesthood,  refused  to  allow  him  to 
wear  this  diadem. 

We  will  now  briefly  consider  what  were  the  chief  duties 
of  the  high  priest.  He  was  the  '*  Keeper  of  the  House  of 
God  "  and  of  all  its  many  priceless  treasures.  He  was  ex- 
pected to  maintain  the  ritual  according  to  the  Mosaic  pre- 
scriptions, to  see  that  all  the  services  were  carried  out  with 
due  decorum,  and  that  the  Temple  and  the  sacred  enclosures 
were  never  profaned.  Naturally,  he  was  not  bound  to  see 
to  all  these  details  in  person,  since  his  '*  Sagan  "  or  helper — 
"  the  second  priest  " — his  substitute  if  necessary — ^was 
also  charged  to  assist  the  high  priest  in  looking  after  the 
1  Exod.  xxxix.  8.  ^  j^id.^  29.  ^  j^,-^.^  ^i. 


From  the   Sepulchre  to  the  Throne 

temporal  affairs  of  the  latter's  office.  As  "  Keeper  of  the 
House  of  God  "  the  high  priest  had  a  dwelhng  within  the 
Temple  precincts,  where  he  was  supposed  to  live  during 
the  daytime,  and  all  the  week  which  preceded  the  Day  of 
Atonement.  He  was  expected  to  officiate  in  the  Temple 
at  the  Feasts  of  the  new  moons  and  on  certain  solemn 
festivals  ;  he  alone  (or  his  substitute)  could  officiate  on  the 
Day  of  Atonement,  the  most  solemn  annual  fast  day.  He 
did  not  minister  daily,  although  he  could  do  so  whenever 
he  desired — but  a  "  meat  offering  **  was  made  for  him  each 
morning  by  a  priest  chosen  by  lot.  This  consisted  of  a 
cake  of  fine  wheaten  flour  mixed  with  oil  and  frankincense. 

We  will  now  follow  the  various  rites  of  the  Day  of 
Atonement  and,  as  everyone  was  symbolical  and  typical, 
we  shall  thereby  more  vividly  realise  how  Jesus,  our  Risen 
Saviour,  is  truly  "  A  High  Priest  over  the  House  of  God."  ^ 
This  solemn  annual  fast  was  celebrated  by  the  Jews  on  the 
tenth  day  of  the  seventh  month — Tishri,  which  corresponds 
to  our  month  of  October.  It  was  a  preparation  for  the  great 
Feast  of  Tabernacles,  when  the  Jews  thanked  God  for  the 
fruits  of  the  earth  and  offered  the  first-fruits  of  oil  and 
wine.  "  Before  that  grand  festival  of  harvesting  and 
thanksgiving  Israel  must,  as  a  nation,  be  reconciled  to  God, 
for  only  a  people  at  peace  with  God  might  rejoice  before 
Him,  in  the  blessing  with  which  He  had  crowned  the  year. 
And  the  import  of  the  Day  of  Atonement,  as  preceding  the 
Feast  of  Tabernacles,  becomes  only  more  striking  when  we 
remember  how  that  feast  of  harvesting  prefigured  the  final 
ingathering  of  all  nations."  ^  Also  the  Jubilee  Year,  when 
it  came  round  in  its  cycle,  was  always  proclaimed  on  the 
Day  of  Atonement. 

From  the  earliest  times,  sinful  man  has  felt  the  need  of 
making  some  expiation  to  God,  not  only  to  appease  His 
anger  but  also  to  renew  the  union  between  God  and  the 
soul,  which  sin  destroys.  "  For  this  reason  the  blood — 
which  to  the  ancients  was  the  life-power  or  soul — formed 

^  Heb.  X.  21. 

*  The  Temple,  Dr.  Edersheim,  ch.  xvi.  p.  304  £f. 

37« 


The  Day  of  Atonement  in  the  Temple 

the  essential  part  of  the  sacrificial  Atonement.  Thus  God 
said  to  Moses  :  "  Because  the  life  of  the  flesh  is  in  the  blood, 
...  I  have  given  it  to  you,  that  you  may  make  atonement 
with  it  upon  the  altar  for  your  souls,  and  the  blood  may 
be  for  an  expiation  of  the  soul."  ^  Hence  the  Jews  had 
Divine  authority  for  their  behef  that  the  hfe  of  the  victim 
was  a  typical  ransom  of  the  sinner's  life  by  the  victim's  life, 
and  that  the  blood  sprinkled  upon  the  altar  was  the  means 
of  renewing  the  covenant  of  God  with  man,  which  sin  had 
broken.  Consequently,  the  offering  of  the  sacrifices  on  the 
Day  of  Atonement  was  preceded  by  the  confession  of  the 
sins  of  the  people.  Forgiveness  of  sins,  however,  could 
never  be  obtained  unless  the  sinner  was  contrite,  for  the 
exercise  of  the  Divine  attribute  of  mercy  was  conditional. 
It  required  that  man,  for  his  part,  should  repent  and  make 
reparation  by  prayer,  fasting,  and  alms-deeds  in  varjdng 
forms.  Hence,  a  sin-offering  or  a  trespass-offering  for  a 
given  individual  had  to  be  purchased  at  his  cost.  It  could 
not  be  the  gift  of  a  third  person. 

We  are  now  better  able  to  understand  the  solemn  rites 
of  the  annual  Jewish  fast.  The  high  priest's  proximate 
preparation  extended  over  seven  days,  during  which  he  had 
to  dwell  in  his  house  in  the  Temple.  The  greatest  care 
was  taken  that  he  should  not  incur  legal  defilement,  for 
this  would  prevent  his  exercising  his  ministry  on  the  solemn 
fast.  In  case  he  should  have  unwittingly  defiled  himself, 
he  was  twice  sprinkled  with  the  ashes  of  the  red  heifer 
during  his  retirement.  He  was  also  expected  to  study  up 
all  the  details  of  the  services  of  the  day  and  to  rehearse 
some  of  them.  His  time  otherwise  was  spent  in  prayer 
and  meditation.  During  these  seven  days  of  retirement 
the  high  priest  had  to  perform  the  ordinary  sacerdotal 
duties  of  offering  the  daily  sacrifices  morning  and  evening. 
The  "  Sagan  "  also  spent  this  time  in  prayer  and  prepara- 
tion, in  case  the  high  priest  should  be  taken  ill  or  die  (or 
even  at  the  last  moment  become  legally  unclean) . 

The  night,  which  preceded  the  Day  of  Atonement,  the 
1  Levit.  xvii.  ii. 

373 


From  the  Sepulchre  to  the  Throne 

high  priest  was  not  allowed  to  sleep,  but  had  to  spend  it 
in  prayer,  in  hearing  the  Scriptures  explained,  or  explaining 
them  himself.  Also  he  was  only  allowed  a  very  slight 
collation  at  supper  on  the  eve  of  the  solemn  fast,  after 
which  he  did  not  partake  of  any  food  until  after  sundown 
on  the  Day  of  Atonement. 

This  day  had  a  double  character — it  was  alike  a  feast 
and  a  fast  day.  If  on  this  annual  solemnity  Israel  mourned, 
confessed  their  sins,  and  fasted,  they  also  rejoiced  at  its 
close,  because  as  a  nation  they  were  once  more  reconciled 
to  God.  The  public  transgressions  of  the  nation  had  been 
blotted  out  from  Jehovah's  memory — carried  away  "  with- 
out the  city  "  into  the  desert  by  the  scapegoat.  The  cere- 
monies commenced  at  dawn,  and  the  worshippers  were 
admitted  to  the  Temple  earlier  than  usual.  The  high 
priest  began  his  sacred  duties  by  bathing  and  then  robing 
himself  in  the  golden  vestments.  During  the  ceremonies 
of  the  day  he  had  to  bathe  no  less  than  five  times,  while 
ten  times  he  was  required  to  immerse  his  hands  and  feet. 
If  we  remember  that  the  high  priest  ministered  barefooted, 
and  that  he  had  to  touch  blood,  the  constant  ablutions 
of  hands  and  feet  will  not  appear  superfluous. 

Five  times,  too,  he  had  to  change  his  robes,  since  he 
wore  his  golden  vestments  only  for  all  the  functions  of  his 
ministry  carried  out  in  the  presence  of  the  people,  i.e.  in 
the  Courts  of  the  Temple.  When  he  entered  the  House  of 
the  Lord,  carrying  the  incense  and  the  blood  of  the  victims 
into  the  Holy  Place,  the  high  priest  was  clad  in  his  pure 
white  linen  vestments,  of  which  a  fresh  set  was  provided 
each  year.  The  priestly  vestments  "  of  byssus  linen  white 
and  shining  "  were  never  washed.  Those  of  the  priests 
were  used  to  make  wicks  for  the  immense  oil  lamps  which 
lit  up  the  Temple  Courts  by  night,  those  of  the  high  priest 
were  "  hid  away,"  according  to  Josephus.  The  golden 
vestments  passed  on  to  each  high  priest  in  succession. 

Robed  in  his  golden  vestments,  the  high  priest  first 
officiated  at  the  usual  morning  sacrifice.  He  also  cleaned 
the  seven  candlesticks  or  lamps  in  the  Holy  Place,  re- 

374 


The  Day  of  Atonement  in  the  Temple 

plenished  the  oil  and  lit  them,  next  he  performed  the  usual 
duties  of  the  priest,  who  on  ordinary  days  offered  incense 
according  as  the  Jot  fell,  but  on  this  day,  although  as  many 
as  five  hundred  priests  assisted  in  the  various  ministrations, 
all  the  important  functions  had  to  be  undertaken  by  the 
high  priest  himself,  because  he  was  the  Mediator  of  Israel ; 
he  alone  could  atone  for  both  priests'  and  people's  trans- 
gressions. 

Immediately  after  the  morning  sacrifice  had  been 
offered,  the  services  and  rites  pecuhar  to  that  great  day 
were  commenced.  The  high  priest  put  off  his  golden  vest- 
ments and  bathed  in  a  special  golden  bath  concealed  from 
the  people  by  linen  sheets  only — for  it  was  esential  that  all 
the  rites  should,  as  far  as  possible,  be  enacted  pubUcly. 
He  then  put  on  the  new  linen  vestments,  and,  standing 
between  the  Porch  of  the  House  of  the  Lord  and  the  Altar 
of  Holocausts,  proceeded  to  offer  a  bullock  and  seven  lambs 
— the  sin-offering  for  his  own  sins  and  those  of  his  house — 
although,  as  we  have  said,  his  personal  offences  were,  by  a 
kind  of  fictitious  substitution,  transferred  to  the  people. 

Before  killing  the  bullock,  the  pontiff  made  aloud  a 
general  confession  of  sin  for  himself  and  his  family.  In 
this  confession  the  name  of  Jehovah  occurred  three  times, 
and  whenever  this  most  sacred  Name  of  the  Most  High — 
Name  which  could  only  be  pronounced  in  the  Temple — 
was  uttered,  all  who  stood  near  the  ministering  high  priest 
prostrated,  while  the  multitude  of  worshippers  exclaimed, 
"  Blessed  be  the  Name  ;  the  glory  of  His  Kingdom  for  ever." 
The  high  priest,  following  exactly  the  same  ritual,  then 
confessed  the  sins  of  the  priesthood.  The  words  of  the 
formula  were  the  same  with  the  exception  of  the  necessary 
change  of  pronouns.  His  own  confession  ran  thus  :  "  Ah 
Jehovah  !  I  have  committed  iniquity ;  I  have  transgressed ; 
I  have  sinned,  I  and  my  house.  Oh,  then  Jehovah,  I 
entreat  Thee  cover  over  (i.e.  atone  for,  let  there  be  atone- 
ment for)  the  iniquities,  the  transgressions,  and  the  sins 
which  I  have  committed  before  Thee,  I  and  my  house — 
even  as  it  is  written  in  the  law  of  Moses,  Thy  servant :  For 

375 


From  the  Sepulchre  to  the  Throne 

on  that  day  will  He  atone  (]it.  cover  over)  for  you  to  make 
you  clean;  from  all  your  transgressions  before  Jehovah, 
ye  shall  be  cleansed." 

This  was  the  first  part  of  the  solemnities  peculiar  to  the 
Day  of  Atonement — the  expiation  for  the  sins  of  the  high 
priest  and  his  family.  The  next  part  of  the  ritual  was  the 
presentation  of  the  two  goats  to  the  pontiff.  Crossing  the 
Priests'  Court,  he  went  close  to  the  entrance  to  the  Court 
of  Israel,  east  of  the  Altar  of  Holocausts.  There  the  goats 
were  in  readiness.  The  high  priest  stood  facing  the  wor- 
shippers, his  Sagan  standing  at  his  right  hand,  and  the  head 
of  the  ministering  course  of  priests  on  his  left.  Two  goats 
of  similar  appearance,  colour,  size  and  value  were  placed 
facing  him,  one  on  either  side.  The  pontiff  then  plunged 
his  hands  into  a  golden  urn  and  drew  forth  the  two  lots 
it  contained.  These  two  golden  lots  were  exactly  the  same 
size,  colour  and  value,  but  one  was  marked  "  for  Jehovah  " 
the  other  "  for  Azazel."  ^  The  lots,  drawn  respectively  with 
the  right  and  left  hand,  fell  to  the  goat  in  the  corresponding 
position.  When  the  lot  "  for  Jehovah  "  fell  to  the  goat  on 
the  right  hand  it  was  deemed  a  favourable  omen.  The 
goat  to  which  the  lot  for  "  Azazel "  fell,  was  set  apart  by 
the  high  priest  by  tying  a  tongue  of  scarlet  cloth  to  one  of 
its  horns  and  the  goat  "  for  Jehovah  "  had  likewise  a 
distinguishing  mark — a  piece  of  the  same  cloth  tied  round 
its  neck.  The  scapegoat  having  been  chosen,  it  was  placed 
facing  the  people  until  it  was  time  to  drive  it  away  into  the 
desert. 

The  high  priest  now  returned  to  the  spot  near  the  Porch 
where  the  bullock  was  still  standing,  and  laying  his  hands 
upon  it  for  the  second  time,  he  confessed  once  more  his  own 
transgressions  and  those  of  his  house,  adding  a  confession 
of  the  sins  of  the  priests,  the  attendants  prostrating  and  the 

*  As  regards  the  meaning  of  the  expression  "  for  Azazel  "  applied 
to  the  scapegoat,  commentators  are  not  at  all  agreed.  The  root 
of  the  word,  which  signifies  "  wholly  put  aside,"  seems  to  point  to 
the  truth  that  the  goat  symbolically  bore  away  the  sins  of  Israel 
to  "a  land  uninhabited,"  representing  the  absolute  removal  of 
guilt  which  should  be  effected  by  the  Messias. 


The  Day  of  Atonement  in  the  Temple 

people  responding  as  previously.  He  next  killed  the 
bullock  and,  having  caught  the  blood  in  a  golden  bowl, 
handed  it  to  an  attendant  priest  who,  lest  the  blood 
should  coagulate,  stirred  it  continually  until  the  high  priest 
required  it. 

The  next  rite  was  the  offering  of  incense,  the  first  of  the 
appointed  sacrifices  for  the  purification  of  the  Temple  from 
any  pollution  due  to  the  transgressions  of  the  priesthood. 
The  high  priest,  taking  the  large  golden  censer,  ascended 
the  slanting  platform  leading  up  to  the  Altar  of  Holocausts, 
and  put  in  the  former  some  live  coals  taken  from  the  altar 
fires.  Holding  a  dish  of  incense  in  his  right  hand,  and  the 
censer  in  his  left,  he  went  up  the  steps  leading  to  the  House 
of  the  Lord,  passed  alone  through  the  Holy  Place  and 
entered  the  Holy  of  Holies. 

In  the  days  of  Solomon  the  Holy  of  Holies  contained  the 
Ark  of  the  Covenant  in  which  were  the  two  stone  tables, 
bearing  the  ten  commandments.  Upon  the  golden  lid  of 
the  Ark  stood  two  cherubim  of  beaten  gold — their  wings 
forming  a  canopy  over  the  Ark.  Between  the  Ark  and  the 
wings  was  the  mysterious  luminous  cloud — the  Shechinah 
or  visible  symbol  of  God's  Presence  among  His  people. 
There  was  no  Ark  of  the  Covenant  in  the  second  Temple. 
A  large  slab  of  marble,  called  "  the  Foundation  Stone," 
took  its  place.  As  the  Holy  of  Holies  had  no  windows  and 
was  separated  from  the  Hekal  or  Holy  Place  by  two  thick 
curtains,  it  was  therefore  quite  dark  within  it.  The  Holy 
Place  was  lit  up  by  means  of  the  seven-branched  "  golden 
candlestick  " — an  immense  stand  supporting  seven  large 
lamps.     These  threw  a  dim  light  into  the  Holy  of  HoHes. 

It  was  a  most  solemn  moment  when  the  thousands  of 
worshippers,  in  breathless  silence,  intently  watched  their 
high  priest  and  mediator  performing  his  sacred  duties. 
They  saw  him,  bearing  the  incense  and  the  censer,  go  up  the 
steps  of  the  Porch,  his  assistants  on  either  side,  the  Sagan  on 
his  right,  the  other  priest  on  his  left.  He  alone  entered  the 
House  of  the  Lord,  and  on  this  solemn  Day  of  Atonement  the 
curtains  of  both  parts  of  the  House  of  the  Lord  were  drawn 

377 


From  the  Sepulchre   to  the  Throne 

back  so  that  the  worshippers  might  watch  the  pontiff's 
movements  as  he  put  the  incense  in  the  censer  and  stood 
there  enveloped  in  the  smoke  of  the  incense,  which  often 
concealed  him  from  their  sight.  The  Israelites  took  it  as  a 
sign  of  God's  favour  when  the  cloud  of  incense  wholly 
filled  the  sacred  chamber.  Having  offered  the  incense,  the 
high  priest  came  out  of  the  Holy  of  Holies — walking  back- 
wards. 

As  soon  as  he  was  outside  the  Holy  of  Holies,  he  offered 
a  prayer  for  the  people — intercession  for  them  being  one  of 
his  important  duties.  He  prayed  that  Israel  might  not, 
during  the  coming  year,  be  led  away  into  captivity,  that 
the  people  might  not  suffer  want,  but,  should  poverty  over- 
take them,  that  it  might  be  due  to  the  liberality  of  their 
alms.  He  also  prayed  for  "  abundance  of  rain,  of  sun- 
shine, and  of  dew,"  and  that  Israel  might  conquer  all  their 
enemies.  The  high  priest  was  recommended  not  to  pro- 
long this  prayer,  lest  the  worshippers  should  be  disturbed 
in  their  devotions  by  anxiety  for  his  welfare,  for  his  coming 
forth  safely  from  his  ministering  was  taken  as  a  sign  that 
the  expiatory  rites  had  been  agreeable  to  Jehovah. 

Having  ended  his  prayer,  the  high  priest  prostrated 
and  withdrew  from  the  House  of  the  Lord,  walking  back- 
wards as  far  as  the  threshold  of  the  Holy  Place.  He  then 
took  the  golden  bowl  containing  the  blood  of  the  bullock 
from  the  priest,  who  had  been  charged  to  stir  it  continually, 
and,  entering  the  Holy  of  Holies  for  the  second  time, 
sprinkled  the  blood  eight  times  before  the  Mercy  Seat  (or 
in  front  of  the  "  Foundation  Stone  ").  Having  placed  the 
golden  vessel  with  the  rest  of  the  blood  in  front  of  the  veil, 
he  came  out  and  killed  the  goat  appointed  by  lot  to  be  slain, 
then  returning  to  the  Holy  of  Holies,  he  sprinkled  the  blood 
eight  times  as  before. 

He  then  sprinkled  the  blood  of  the  bullock  once  more, 
and  likewise  that  of  the  goat  a  second  time.  These  asper- 
sions were  performed  in  front  of  the  veil  in  the  Holy  Place. 
The  next  rite  was  the  mixing  of  what  remained  of  the  blood 
of  the  goat  and  of  the  bullock,  and  with  this  mixture  the 

378 


The  Day  of  Atonement  in  the  Temple 

high  priest  sprinkled  the  Altar  of  Incense,  and  also  the  Altar 
of  Holocausts,  taking  great  care  that  his  own  vestments 
should  not  be  stained  with  the  sin-laden  blood.  As  the 
bullock  was  offered  for  the  priesthood,  and  the  goat  for  the 
laity,  expiation  was  thus  made  for  all  defilements  of  the 
Temple  due  to  priests  and  laymen.  If  the  Temple  had  not 
been  thus  purified,  no  sacrifices  offered  there  would  have 
been  acceptable  to  God. 

The  touching  expressive  ceremony  of  sending  forth  the 
scapegoat  followed.  Atonement  had  been  made  for  the 
priesthood  and  the  Temple,  that  for  "  all  the  congregation 
of  the  people  "  followed,  for  the  guilt  of  their  personal  sins 
needed  to  be  removed,  and  this  was  accompUshed  "  by  a 
symboUcal  rite,  at  one  and  the  same  time  the  most  mysteri- 
ous and  the  most  significant  of  all."  Ever  since  the  lot 
"  for  Azazel  "  had  fallen  upon  one  of  the  goats,  it  had  been 
placed  facing  the  people,  still  marked  by  the  scarlet  tongue. 
It  was  now  the  moment  to  charge  the  scapegoat  with  the 
iniquities  of  the  people,  and  this  rite  was  the  complement  of 
the  slaying  of  the  goat  **  for  Jehovah  "  :  the  former  carried 
away  the  sin  without  the  camp  of  Israel,  the  latter  atoned 
for  or  "  covered  it,"  the  two  forming  but  one  sacrifice. 

The  scapegoat  was  tied  near  the  entrance  to  the  Court 
of  Israel,  where  aU  the  worshippers  could  see  it.  The  high 
priest  then  placed  both  his  hands  upon  its  head  and  thus 
confessed  the  sins  of  the  people  :  "  Ah,  Jehovah,  the  house 
of  Israel  Thy  people  have  trespassed,  rebelled  and  sinned 
before  Thee.  I  beseech  Thee,  O  Jehovah,  forgive  now  their 
trespasses,  rebellions,  and  sins,  which  Thy  people  have 
committed,  as  it  is  written  in  the  law  of  Moses,  Thy  servant, 
sajdng  :  '  On  that  day  there  shall  be  an  atonement  for  you 
to  cleanse  you,  that  ye  may  be  cleansed  before  Jehovah.'  " 
When  the  high  priest  uttered  the  absolving  words  :  "Ye 
may  (or  shall)  be  cleansed  before  Jehovah,"  he  turned  and 
faced  them. 

The  goat,  after  having  been  goaded  and  struck  re- 
peatedly, was  then  led  away  from  the  Temple  through 
Solomon's  Porch  and  up  to  the  foot  of  Mount  OUvet,  where 

379 


From  the  Sepulchre  to  the  Throne 

a  stranger  **  ready  for  it  " — as  the  law  enjoined — took 
charge  of  the  scapegoat  and  conducted  it  to  the  entrance 
to  the  wilderness.  No  Israelite  might  lead  the  goat  away, 
though  several  in  turn  accompanied  the  stranger  to  see  that 
he  did  his  work  properly.  The  man,  having  reached  a 
projecting  cliff,  tore  off  half  the  scarlet  tongue  and  stuck  it 
upon  the  cliff.  Then,  leading  the  animal  backwards,  he 
pushed  it  over  the  same  rock.  When  this  was  accomplished, 
notice  was  given  to  those  on  watch  on  the  tower  of  the 
Temple  by  waving  a  flag.  The  moment  this  sign  was 
received  in  Jerusalem,  a  white  flag  was  hoisted  over  the 
Temple  gate,  as  a  token  that  God  was  reconciled  with  His 
people.  The  Jews  had  a  tradition  that  when  God  had 
deigned  to  accept  the  sacrifices  of  that  day,  even  the  scarlet 
tongue  fastened  to  the  horn  of  the  scapegoat  turned  as 
white  as  snow.  This  tradition  reminds  us  of  the  inspired 
words  :  "If  your  sins  be  as  scarlet,  they  shall  be  made  as 
white  as  snow ;  and  if  they  be  red  as  crimson,  they  shall 
be  white  as  wool."  ^ 

While  waiting  for  this  signal  from  the  man  who  had  led 
away  the  scapegoat,  the  high  priest  cut  up  the  bullock  and 
the  goat  previously  killed,  and  sent  the  pieces  to  be  burnt 
"  outside  the  city."  He  then  read  some  passages  from  the 
Pentateuch  concerning  the  Day  of  Atonement,  afterwards 
reciting  the  prescribed  prayers  which  Dr.  Edersheim  thus 
resumes  :  "  Confession  of  sin  with  prayer  for  forgiveness, 
closing  with  the  words  :  '  Praise  be  to  Thee,  O  Lord,  who 
inhabitest  Sion  ;  who  in  Thy  mercy  forgivest  the  sins  of 
Thy  people  Israel '  ;  prayer  for  the  preservation  of  the 
Temple,  and  that  the  Divine  Majesty  might  shine  in  it, 
closing  with :  *  Praise  be  to  Thee,  O  Lord,  who  inhabitest 
Sion  '  ;  prayer  for  the  establishment  and  safety  of  Israel, 
and  the  continuance  of  a  king  among  them  ;  closing  thus  : 
*  Thanks  be  to  Thee,  O  Lord,  who  hath  chosen  Israel '  ; 
prayer  for  the  priesthood,  that  all  their  doings — but  especi- 
ally their  sacred  services — might  be  acceptable  unto  God, 
and  He  be  gracious  unto  them,  closing  with  :   '  Thanks  be 

1  Isa.  i.  1 8. 
380 


The  Day  of  Atonement  in  the  Temple 

to  Thee,  O  Lord,  who  hast  sanctified  the  priesthood  ' ;  and 
finally  .  .  .  prayers,  entreaties,  hymns,  and  petitions  of 
the  high-priest's  own,  closing  with  the  words  :  *  Give  help, 
O  Lord,  to  Thy  people  Israel,  for  Thy  people  needeth  help  : 
thanks  be  unto  Thee,  O  Lord,  who  hearest  prayer.'  "  ^  The 
reader  will  note  how  there  is  a  special  jubilant  strain 
throughout  these  prayers.  The  high  priest  spoke  as  the 
mouthpiece  of  a  people  reconciled  to  their  God. 

Having  concluded  these  supplications,  the  high  priest 
took  off  his  white  robes,  bathed,  and  having  resumed  the 
golden  vestments,  he  offered  the  usual  evening  sacrifice. 
After  this,  he  again  bathed,  put  on  his  linen  garments,  and 
for  the  fourth  time  entered  the  Holy  of  HoHes  and  brought 
out  the  censer  and  the  vessel  which  contained  the  incense. 
Thus  the  rites  of  the  day  closed,  and  when  the  high  priest 
had  put  on  his  ordinary  garments,  he  was  conducted  in 
state  to  his  abode  in  the  city  by  the  priests  and  the  whole 
congregation  of  worshippers. 

A  banquet  followed  with  great  rejoicings,  at  which,  for 
the  first  time  that  day,  the  Jews — priests  and  people — 
partook  of  food.  It  was  even  forbidden  to  drink,  to  wash 
one's  self,  and  to  put  on  sandals,  so  that  not  a  footfall  dis- 
turbed the  awe-inspiring  ceremonies  of  the  great  fast. 
Children  under  twelve  years  old — in  the  case  of  girls — under 
thirteen  for  boys,  and  the  sick  were  dispensed  from  the  fast. 
The  Rabbis,  however,  recommended  that  the  children 
should  be  prepared  to  stand  the  strain  of  the  twenty-four 
hours'  absolute  fast,  by  abstaining  partially  from  food. 
As  regards  washing  the  body,  custom  sanctioned  kings 
and  brides,  within  thirty  days  of  their  wedding,  washing 
their  faces. 

Such  were  the  mystic  rites — ordained  for  the  greater 
part  by  God  Himself  ;  as  may  be  seen  from  the  Pentateuch 
— performed  on  the  Day  of  Atonement.  Each  rite  was  a 
symbol  and  a  type,  and  we  can  reaUse  what  a  profound 
impression  they  must  have  produced  in  the  souls  of  all 
devout  Israelites,  who  looked  through  the  rites  beyond  the 

»  The  Temple,  ch.  xvi.  p.  325. 

381 


From  the  Sepulchre  to  the  Throne 

symbols,  and  to  a  certain  degree,  undoubtedly,  understood 
their  meaning,  even  though  but  dimly,  some,  on  account 
of  their  personal  holiness,  penetrating  into  the  sense  of 
these  significant  rites  more  deeply  than  others.  For  ex- 
ample, if  Abraham,  long  before  the  Mosaic  Dispensation, 
"  rejoiced  "  to  see  our  Lord's  day,  if  "he  saw  it  and  was 
glad,"  how  much  more  would  those  saints  of  the  Old  Law 
— especially  those  who  themselves  were  types  of  Christ — 
who  lived  after  the  Covenant  had  been  explicitly  formulated 
and  sealed  with  blood — have  seen  in  spirit,  in  the  ages  to 
come,  those  mysterious  events  concerning  the  Messias  of 
which  they  prophesied !  Thus  St.  Paul  represents  Moses 
as  "  esteeming  the  reproach  of  Christ  greater  riches  than  all 
the  treasures  of  the  Egyptians,"  ^  i.e.  of  the  Messias,  whom 
in  prophetic  vision  he  saw  when,  addressing  the  Israelites, 
he  said  :  "  The  Lord  thy  God  will  raise  up  to  thee  a  Prophet 
of  thy  nation,  and  of  thy  brethren,  like  unto  me  :  Him  thou 
Shalt  hear."  2 

How  reverently  and  with  what  spiritual  discernment 
would  devout  Israelites,  such  as  Holy  Simeon,  and  Anna, 
"  who  looked  for  the  Redemption  of  Israel,"  have  assisted  at 
the  majestic  rites  of  the  Day  of  Atonement !  They  looked 
forward  and  discerned  the  reality  represented  by  the  type. 
We — reversing  the  process, — look  back  and  trace  in  our 
Lord's  life  and  deeds,  the  fulfilment  of  the  types  and 
prophecies,  and  this  chapter  on  the  Day  of  Atonement  and 
its  pregnant  symbols  will  help  the  reader  to  realise  how  truly 
Jesus  is  our  High  Priest  now  in  Heaven,  ever  offering  His 
sacrifice  to  the  Eternal  Father  and  interceding  for  sinful  men. 

We  will  close  this  chapter — which  is  more  suitable  for 
spiritual  reading  than  meditation — with  the  beautiful  de- 
scription of  Simon  the  high  priest,  written  by  Jesus,  the 
son  of  Sirach  of  Jerusalem,  about  two  hundred  years  before 
Christ.  The  following  chapter  will  enable  the  reader  to 
realise  how  fittingly  the  inspired  words  apply  to  Jesus,  the 
High  Priest  of  the  New  Law  : 

"  The  praises  of  Simon  the  high  priest :    Simon,  the 
1  Heb.  xi.  26.  ^  Deut.  xviii.  15. 

382 


The  Day  of  Atonement  in  the  Temple 

high  priest,  the  son  of  Onias,  who  in  his  life  propped  up 
the  house,  and  in  his  days  fortified  the  temple.  By  him 
also  the  height  of  the  temple  was  founded,  the  double 
building  and  the  high  walls  of  the  temple.  In  his  days  the 
wells  of  water  flowed  out,  and  they  were  filled  as  the  sea 
above  measure.  He  took  care  of  his  nation,  and  delivered 
it  from  destruction.  He  prevailed  to  enlarge  the  city,  and 
obtained  glory  in  his  conversation  with  the  people  :  and 
enlarged  the  entrance  of  the  house  and  the  court. 

"  He  shone  in  his  days  as  the  morning  star  in  the  midst 
of  a  cloud,  and  as  the  moon  at  the  full.  And  as  the  sun 
when  it  shineth,  so  did  he  shine  in  the  temple  of  God.  And 
as  the  rainbow  giving  light  in  the  bright  clouds,  and  as  the 
flower  of  roses  in  the  days  of  the  spring,  and  as  the  lilies 
that  are  on  the  brink  of  the  water,  and  as  the  sweet-smelling 
frankincense  in  the  time  of  summer.  And  as  a  bright  fire, 
and  frankincense  burning  in  the  fire.  As  a  massy  vessel 
of  gold,  adorned  with  every  precious  stone.  As  an  olive- 
tree  budding  forth,  and  a  cypress-tree  rearing  itself  on  high, 
when  he  put  on  the  robe  of  glory  and  was  clothed  with  the 
perfection  of  power. 

"  When  he  went  up  to  the  holy  altar,  he  honoured  the 
vesture  of  holiness.  And  when  he  took  the  portions  out 
of  the  hands  of  the  priests,  he  himself  stood  by  the  altar. 
And  about  him  was  the  ring  of  his  brethren  :  and  as  the 
cedar  planted  in  Mount  Libanus.  And  as  branches  of 
palm-trees,  they  stood  round  about  him,  and  all  the  sons 
of  Aaron  in  their  glory.  And  the  oblation  of  the  Lord  was 
in  their  hands,  before  all  the  congregation  of  Israel :  and 
finishing  his  service,  on  the  altar,  to  honour  the  offering  of 
the  most  High  King.  He  stretched  forth  his  hand  to  make 
a  libation,  and  offered  of  the  blood  of  the  grape.  He  poured 
out  at  the  foot  of  the  altar  a  divine  odour  to  the  most  High 
Prince. 

"  Then  the  sons  of  Aaron  shouted,  they  sounded  with 
beaten  trumpets,  and  made  a  great  noise  to  be  heard  for  a 
remembrance  before  God.  Then  all  the  people  together 
made  haste,  and  fell  down  to  the  earth  upon  their  faces, 

383 


From  the  Sepulchre  to  the  Throne 

to  adore  the  Lord  their  God,  and  to  pray  to  the  Almighty 
God  the  most  High.  And  the  singers  lifted  up  their  voices, 
and  in  the  great  house  the  sound  of  sweet  melody  was  in- 
creased. And  the  people  in  prayer  besought  the  Lord 
most  High,  until  the  worship  of  the  Lord  was  perfected, 
and  they  had  finished  their  office. 

"  Then  coming  down,  he  lifted  up  his  hands  over  all  the 
congregation  of  the  children  of  Israel,  to  give  glory  to  God 
with  his  lips,  and  to  glory  in  his  name  :  And  he  repeated 
his  prayer,  willing  to  show  the  power  of  God.  May  he  grant 
us  joy  fulness  of  heart,  and  that  there  be  peace  in  our  days  in 
Israel  for  ever."  ^ 

^  Ecclesiasticus  L.  ^ 


384 


XXXI 

"A   HIGH   PRIEST   OVER   THE   HOUSE 
OF    GOD" 

HAVING  briefly  described  the  qualifications,  status, 
and  chief  duties  of  the  Jewish  high  priest,  and 
especially  the  ministrations  peculiar  to  the  Day  of 
Atonement,  we  will  now  pass  from  the  shadow  to  the  sub- 
stance, from  the  symbol  to  the  reality,  which  practically 
reduces  itself  to  quoting  St.  Paul's  words  in  his  Epistle  to 
the  Hebrews,  since  the  whole  book  brings  into  rehef  the 
great  eternal  High-priesthood  of  the  Risen  Saviour.  The 
Apostle  calls  our  Lord  "  A  High  Priest  over  the  House  of 
God,"  and  "  The  Apostle  and  High  Priest  of  our  confession." 
As  the  Royal  Psalmist  looked  down  the  vista  of  the  ages, 
he  saw  One  to  whom  the  Lord  swore  :  **  Thou  art  a  priest 
for  ever  according  to  the  order  of  Melchisedech."  ^ 

Who  was  Melchisedech  and  what  do  we  know  of  this 
mysterious  personage  who,  so  early  in  the  history  of  the 
human  race,  comes  before  us  as  the  type  of  our  Lord  in 
His  sacrificial  office  ?  He  is  mentioned  in  connection  with 
Abraham's  victory  over  four  kings  who,  having  overcome 
the  king  of  Sodom,  had  taken  away  captive  Abraham's 
nephew  Lot  and  seized  his  possessions.  Abraham,  on  his  re- 
turn home  after  the  victory,  was  unexpectedly  met  by  "  Mel- 
chisedech, the  king  of  Salem,  bringing  forth  bread  and  wine, 
for  he  was  a  priest  of  the  most  high  God."  This  is  the  first 
time  that  we  hear  of  Melchisedech.  Having  appeared 
suddenly  upon  the  scene,  this  king  and  priest  blessed 
Abraham,  saying  :  "  Blessed  be  Abraham  by  the  most  high 
God,  who  created  Heaven  and  earth.    And  blessed  be  the 

*  Ps.  cix.  4. 
,385  2  B 


From  the  Sepulchre  to  the  Throne 

most  high  God  by  whose  protection  the  enemies  are  in  thy 
hands."  Then  Abraham  gave  him  tithes  of  the  spoils. 
And  the  king  and  priest  of  Salem  accepted  these  tithes 
offered  by  the  patriarch  of  the  Jewish  race  as  to  his  Uege 
lord. 

Commenting  on  this  incident  and  upon  Abraham  giving 
tithes  to  this  priest,  who  was  also  the  king  of  justice  and  of 
peace,  St.  Paul  calls  attention  to  Melchisedech's  sudden 
appearance  and  disappearance  from  the  sacred  page  of 
history  in  these  words :  Melchisedech  being  "  without 
father,  without  mother,  without  genealogy,  having  neither 
beginning  of  days  nor  end  of  life,  but  likened  unto  the  Son 
of  God,  continueth  a  priest  for  ever."  ^  He  then  goes  on 
to  explain  "  how  great  this  man  is  to  whom  also  Abraham 
the  patriarch  gave  tithes,"  the  more  so  that  the  priests  of 
Israel  received  tithes  only  from  those  of  their  nation.  And 
since  Melchisedech,  whose  pedigree  was  "  not  numbered  " 
among  the  Jews,  received  tithes  of  Abraham  and  blessed 
him,  the  greatness  of  Melchisedech  was  thereby  demon- 
strated, for  "  that  which  is  less,  is  blessed  by  the  better." 

This  royal  priest  was  a  type  of  our  Lord,  who  is  the 
Apostle  of  our  confession — the  One  sent  by  God  with  Divine 
authority.  His  only  begotten  Son,  heir  of  all  things.  Mel- 
chisedech is  said  to  be  "  without  father  and  mother,"  in 
the  sense  that  nothing  is  known  of  his  genealogy — neither 
of  his  ancestors  nor  of  his  successors,  if  indeed  he  had  any. 
He  was  of  royal  lineage,  and  his  titles  king  "  of  justice  " 
and  "of  peace  "  set  forth  these  virtues  in  the  Son  of  the 
King  of  Kings.  Also,  Melchisedech  offered  a  sacrifice  of 
bread  and  wine,  Jesus,  by  offering  Himself  in  sacrifice  under 
the  appearances  of  bread  and  wine,  fulfilled  the  type  set 
forth  by  Melchisedech's  unbloody  sacrifice. 

Melchisedech  was  a  human  being,  hence  he  is  a  type  of 
Christ,  who  became  Incarnate,  taking  upon  Himself  our 
human  nature.  It  was  only  thus  that  Jesus  could  represent 
man  before  God,  stand  as  man's  Surety,  and  enter  Heaven, 
after  His  Resurrection,  as  the  Head  of  the  human  race. 
*  Heb.  vii.  passim. 
386 


^^High  Priest  over  the  House  of  God" 

Only  thus  could  He  sympathise  with  His  "  brethren  "  in  all 
their  joys  and  sorrows.  Thus  the  eternal  generation  of  the 
Son  of  God,  His  perfect  Humanity,  his  kingly  and  priestly 
office  were  prefigured  by  Melchisedech  the  mysterious 
priest  of  Salem,  who  was  hkewise  king  of  justice  and  peace 
— but  as  the  substance  exceeds  the  shadow,  so  the  reality 
as  seen  in  Jesus,  our  High  Priest,  is  infinitely  greater. 

"  The  Apostle  and  High  Priest  of  our  confession  "  is 
perfect  Man  as  well  as  God.  In  Him,  the  two  natures 
are  united,  therefore  His  work  of  atonement  has  an  infinite 
intrinsic  excellence.  He  is  the  perfect  Mediator,  accept- 
able to  God,  as  is  proved  by  His  Resurrection  from  the 
grave.  Our  High  Priest  is  the  Mediator  of  a  better  cove- 
nant than  that  of  the  old  Law,  which  was  ratified  and  sealed 
by  the  blood  of  animals.  But  since  "  every  high  priest 
is  appointed  to  offer  gifts  and  sacrifices,  .  .  .  it  is  necessary 
that  He  also  should  have  something  to  offer."  ^  What  was 
His  offering  ?  Not  "  the  blood  of  goats  or  of  calves,  but 
by  His  own  blood,"  our  Lord  "  entered  once  into  the  Holy 
of  Holies,  having  obtained  eternal  redemption."  The 
sinless  Son  of  God  alone  could  make  atonement  and  put 
man  once  more  in  fellowship  with  God,  "  covering  over  " 
for  man's  transgressions.  In  virtue  of  our  Lord's  perfect 
Sacrifice,  humanity  can  once  more  "  have  fellowship  with 
the  Father,  and  with  His  Son  Jesus  Christ."  * 

We  will  now  briefly  set  before  the  reader  how  Jesus, 
our  High  Priest,  fulfilled  the  various  types  and  symbols 
proper  to  the  Day  of  Atonement. 

It  was  necessary  for  the  Jewish  high  priest  to  make  a 
special  preparation  for  this  solemn  expiation — remote  and 
proximate.  Christ's  whole  life  upon  earth  from  the  moment 
of  His  Incarnation  was  a  preparation  for  the  great  sacrifice 
which,  as  our  High  Priest,  He  was  to  offer  for  us  on  Calvary. 
For  we  needed  a  Mediator,  who  could  have  compassion 
upon  our  infirmities,  and  Jesus  purchased  this  power  of 
sympathy  by  His  own  experience,  as  Man,  of  human  con- 
ditions of  hfe.  He  passed  through  childhood,  youth,  and 
1  Heb.  viii.  *  i  John  i.  3. 

387 


From  the  Sepulchre  to  the  Throne 

ripe  manhood.  He  suffered  in  His  sinless  Body — hunger, 
thirst,  weariness,  acute  pain.  He  endured  contradictions 
— ingratitude,  calumnies,  persecution.  He  even  deigned  to 
be  tempted. 

St.  Paul  tells  us  that :  "  Every  high  priest  taken  from 
among  men  is  ordained  for  men  in  the  things  pertaining 
to  God,  that  he  may  offer  gifts  and  sacrifices  for  sins  : 
who  can  have  compassion  on  them  that  are  ignorant  and 
that  err,  because  he  himself  also  is  compassed  with  in- 
firmity." ^  But  Jesus,  our  High  Priest,  "  is  holy,  innocent, 
undefiled,  separated  from  sinners,  and  made  higher  than 
the  heavens."  Yet  He  can  have  compassion  upon  us,  for 
He  was  "  tempted  in  all  things  as  we  are,"  although  he  was 
sinless.  "  In  the  days  of  His  flesh "  Jesus  offered  up 
praj^ers  and  supplications  to  Him  that  was  able  to  save 
Him  from  death.  "  He  prayed  with  a  strong  cry  and  with 
tears,"  and  "  whereas  He  was  indeed  the  Son  of  God,  He 
learned  obedience  by  the  things  which  He  suffered,"  and 
was  truly  made  like  unto  His  brethren. 

Infinitely  more  deeply  could  He  sympathise  with  the 
sinner  than  any  human  high  priest,  since  none  realise  the 
bondage  and  degradation  of  the  slave  so  keenly  as  he  who 
has  been  ever  a  free  man.  No  converted  libertine  feels 
for  the  slaves  of  impurity  so  much  as  the  virgin  saint. 
Jesus  knew  the  awful  power  and  shame  of  sin  by  conquer- 
ing the  Tempter  and  bearing  the  unspeakable  penalty  and 
humiUation.  Knowing,  too,  the  infinite  purity  and  majesty 
of  Jehovah — of  His  Father  whom,  as  God  and  as  Man,  He 
loved  so  ardently — ^none  could  understand  so  well  as  our 
merciful  High  Priest,  so  "  holy,  innocent,  undefiled,  sepa- 
rated from  sinners,"  how  pitiable  is  the  state  of  the  sinner 
separated  from  his  Creator  and  given  over  to  the  tyranny 
of  Satan,  the  arch-fiend. 

The  knowledge  Jesus  had  of  His  Father's  perfections, 

Hke  a  powerful  searchHght,  caused  human  depravity  to 

stand  forth  in  all  its  hideousness.     He  knew  so  well  how 

the  Father  longed  to  be  reconciled  to  man,  how  He  yearned 

1  Heb.  V.  I. 

388 


"High  Priest  over  the  House  of  God" 

over  the  wandering  sheep  and  what  awaited  the  impenitent 
sinner,  what  "  the  pain  of  loss  "  would  be  in  hell.  The 
clear  perception  of  all  this  wrung  from  His  sacred  Heart 
such  earnest  supplications  as  could  never  pass  the  lips  of 
a  merely  human  high  priest — were  he  the  greatest  saint. 
Only  Infinite  Purity  knows  the  terrible  evil  of  impurity, 
only  boundless  love  can  measure  and  adequately  pity 
human  hatred.  We  can  apply  this  consideration  to  all 
the  attributes  of  God,  considered  in  relation  to  man's 
offences  against  these  attributes. 

Now,  let  us  compare  the  proximate  preparation  of  Jesus 
for  His  great  Day  of  Atonement  when  He  became  "  a 
Surety  of  a  better  testament."  Seven  days  before  the  Day 
of  Atonement  the  high  priest  was  solemnly  conducted  to 
his  residence  in  the  Temple.  Jesus,  our  High  Priest  on 
Palm  Sunday,  amid  the  acclamations  of  the  multitude  who 
accompanied  Him  when  He  entered  the  Holy  City  in 
triumph,  also  went  to  His  Father's  House.  One  of  the 
high  priest's  duties  was  to  purify  the  Temple,  and  we  read 
how  He  cleansed  it  during  this  week  of  preparation.  St. 
Matthew  relates  that  "  Jesus  went  into  the  Temple  of  God, 
and  cast  out  all  them  that  sold  and  bought  in  the  Temple, 
and  overthrew  the  tables  of  money-changers  and  the  chairs 
of  them  that  sold  doves,  and  He  said  to  them,  It  is  written  : 
My  House  shall  be  called  the  House  of  prayer,  but  you  have 
made  it  a  den  of  thieves."  ^  The  whole  week  preceding 
His  Crucifixion,  Jesus  passed  most  of  His  time  in  the  Temple, 
assisting  at  the  sacrifices,  prajdng  and  instructing  the 
people  in  the  Courts  of  the  Lord. 

The  high  priest  was  expected  to  rehearse  the  ceremonies 
of  the  Day  of  Atonement,  and  we  find  Jesus  prostrate  in 
Gethsemani  during  the  awful  hours  of  His  vigil,  suffering 
by  anticipation  the  tortures  of  Calvary,  accepting  then  His 
office  of  sin  bearer,  letting  the  waters  of  iniquity  flow  over 
His  pure  Soul,  and  drinking  of  the  Chalice  of  His  Passion 
in  advance. 

It  was  also  during  these  days  of  preparation  that  Jesus, 

1  St.  Matt.  xxi.  12. 
389 


From  the  Sepulchre  to  the  Throne 

the  High  Priest,  "  after  the  order  of  Melchisedech,"  offered 
His  Sacrifice  of  bread  and  wine — that  sacrifice  which  Was 
to  perpetuate  His  immolation  upon  the  Cross  and  also  to  be 
the  life  and  the  food  of  the  Church  for  all  time.  Throughout 
these  seven  days  Jesus  was  not  alone  :  His  chosen  disciples 
were  with  Him  and  those  Apostles  who  were  to  go  forth  in 
His  Name.  Among  these,  there  were  three  more  intimate 
than  the  others,  just  as  we  find  the  high  priest  always 
accompanied  by  his  Sagan,  his  Catholicus  and  one  other 
attendant.  These  three  remained  with  the  high  priest 
during  the  seven  days*  preparation,  and  the  number  three 
reminds  us  of  the  presence  in  Gethsemani  of  Peter — "  the 
Sagan  "  of  our  High  Priest — James,  and  John,  of  those  whom 
Jesus  specially  called  to  watch  and  pray  with  Him,  during 
those  terrible  hours  of  desolation,  when  fasting.  He  kept 
His  vigil  in  the  garden.  After  the  Last  Supper  on  the 
Maundy  Thursday  no  food  passed  His  lips,  not  even  a 
drink  of  water. 

The  high  priest  began  his  function  at  daybreak  on  the 
Day  of  Atonement  and,  at  daybreak  on  Good  Friday,  Jesus 
stood  before  the  high  priests,  Annas  and  Caiphas,  in  turn. 
This  was  the  informal  trial.  At  the  formal  trial  in  presence 
of  the  Sanhedrin,  the  Victim  was  presented  to  the  rulers  of 
Israel.  Some  months  previously  He  had  been  selected,  for 
His  enemies  had  determined  to  rid  themselves  of  Him. 
To  the  high  priest  fell  the  duty  of  selecting  the  victims, 
and  they  were  chosen  in  presence  of  the  priests  by  the 
pontiff.  In  like  manner,  Caiphas  selected  Jesus.  St. 
John  records  that  "  Caiphas  being  the  high  priest  that 
year,  said  to  them  (i.e.  to  the  Sanhedrists  in  council,  to  the 
Pharisees  and  ex-high  priests)  :  You  know  nothing,  neither 
do  you  consider  that  it  is  expedient  that  one  man  should 
die  for  the  nation,  and  that  the  whole  nation  perish  not. 
And  this  he  spoke  not  of  himself,  but  being  the  high  priest 
of  that  year,  he  prophesied  that  Jesus  should  die  for  the 
nation."  ^ 

If  we  compare  the  vestments  worn  by  the  high  priest 
1  St.  John  ix.  49. 
390 


"  High  Priest  over  the  House  of  God  " 

with  those  of  Jesus,  we  remark  the  same  analogy  as  in  the 
choice  of  the  victim.     Jesus  wore  a  seamless  linen  coat 
woven  by  the  pure  hands  of  Mary.     Herod  provided  the 
white  linen  robe,  the  Romans  gave  Him  the  scarlet  mantle 
and  a  girdle  of  hempen  rope,  so  He  wore  the  sacred  Temple 
colours.     He  ministered  barefooted  on  Mount  Calvary  and 
He  bedewed  this  altar  with  His  Precious  Blood.    Jesus 
hkewise  had  his   "  golden  vestments "  provided  by  the 
Eternal  Father  who,  having  accepted  the  expiation  of  His 
Son,  clothed  Him  as  Man  with  garments  of  Hght  on  that 
blessed  Easter  morning  when  Jesus  rose  from  the  tomb. 
Also  four  times  during  His  Passion  our  Lord's  garments 
were  changed.     His  enemies  saw  to  this  detail  of  the  ritual 
being  duly  accomplished.    The  Roman  soldiers  provided 
our  Lord  with  a  royal  covering  for  His  head — the  crown  of 
thorns,  more  precious  to  Him  than  any  diadem,  for  it 
symbolised  the  manner  in  which  He  received  His  Kingdom. 
He  reigned  from  the  tree  of  shame  :   He  had  His  sceptre, 
and  His  title  was  nailed  to  the  Cross  after  a  herald  had  borne 
it  aloft  on  the  road  to  Calvary.    Though  the  crown  and 
sceptre  were  given  in  derision,  they  expressed  a  great  truth. 
In  the  hour  of  apparent  defeat,  precisely  when  His  eyes 
closed  in  death,  did  He  prevail  over  His  enemy  and  ours. 
Our  High  Priest  had  His  "  breastplate  of  justice  "  and  to 
each  of  His  own  He  can  say  :  "  Behold,  I  have  graven  thee 
in  My  hands."  ^    In,  not  upon,  for  the  ruthless  nails  pierced 
right  through  those  blessed  hands,  and  ever  in  Heaven  He 
presents  those  Wounds,  now  glorious  as  the  ransom  of  our 
souls. 

The  high  priest  offered  incense  in  the  Holy  of  Holies, 
using  for  this  purpose  live  coals  from  the  Altar  of  Holocausts ; 
our  High  Priest  offered  His  perfect  worship — of  which  in- 
cense is  the  type — and  His  prayer  was  accompanied  by 
sacrifice — "  being  in  an  agony.  He  prayed  the  longer." 
As  the  white-robed  pontiff  ministered  in  the  dark  recess  of 
the  Holy  of  Hohes — which  symbohsed  Heaven — the  clouds 
of  incense  rose  up  from  the  ground  and  concealed  him  from 
1  Isa.  xlix.  1 6. 
391 


From  the  Sepulchre  to  the  Throne 

the  sight  of  the  worshippers.  Even  so  a  cloud  received 
our  blessed  Lord  out  of  the  view  of  His  disciples  when  He 
ascended  to  Heaven  in  their  presence,  even  while  they  stood 
worshipping  Him.  Standing  close  to  the  threshold  of  the 
Holy  of  Hohes,  but  within  the  Holy  Place — the  symbol  of 
earth,  the  high  priest  prayed  aloud  for  the  people.  This 
reminds  us  of  how  Jesus,  on  the  eve  of  His  passage  to  the 
Father,  prayed  for  His  Apostles,  mingling  prayers,  adoration 
and  thanksgivings  for  Himself  and  for  those  that  the  Father 
had  given  Him  and  for  all  who  through  their  word  should 
beheve  in  Him. 

While  the  high  priest  was  ministering  in  the  House  of 
the  Lord,  the  veil  which  separated  the  Holy  of  Holies  from 
the  Holy  Place  was  drawn  aside.  The  people  could  at 
least  look  into  it,  though  they  might  never  pass  its  thres- 
hold. Our  High  Priest  is  ever  sitting  on  the  right  hand  of 
God,  hence,  since  *'  He  is  always  living  to  make  intercession 
for  us,"  we  can  go  **  with  confidence  to  the  throne  of  grace, 
that  we  may  obtain  mercy  and  find  grace  in  seasonable 
aid,"  ^  since  *'  we  have  as  an  anchor  of  the  soul,  sure  and  firm, 
and  which  entereth  in  even  within  the  veil,  where  the  fore- 
runner of  Jesus  is  entered  for  us."  2  As  St.  Paul  tells  us  : 
"  Jesus  is  not  entered  into  the  Holies  made  with  hands, 
the  patterns  of  the  true,  but  into  Heaven  itself,  that  He 
may  appear  now  in  the  presence  of  God  for  us."  ^  This 
is  what  the  Church  chants  in  her  glorious  **  Te  Deum  "  : 
**  When  Thou  hadst  overcome  the  sharpness  of  death.  Thou 
didst  open  the  Kingdom  of  Heaven  to  all  believers." 

Further,  the  high  priest  pronounced  words  of  absolu- 
tion :  turning  to  the  people  after  he  had  laid  their  iniquities 
upon  the  scapegoat,  he  pronounced  the  consoling  words  : 
"  Ye  shall  be  cleansed."  In  like  manner  Jesus,  when  He 
was  about  to  wash  His  Apostles'  feet,  said  to  the  Twelve  : 
"  You  are  clean,  but  not  all,"  for  the  traitor  was  present, 
"  therefore  He  said  :  You  are  not  all  clean."  * 

We  will  note  one  more  function  of  the  high  priest  and 

1  Heb.  iv.  16.  2  ibid.^  vi.  20. 

*  Ihid.y  ix.  24.  *  St.  John  xiii.  10. 

392 


"  High  Priest  over  the  House  of  God  " 

show  how  Jesus  also  exercised  it,  but  in  a  manner  infinitely 
superior.  According  to  various  passages  in  the  Scriptures, 
we  see  that  the  high  priest  and  some  of  the  kings  were 
accustomed  to  consult  God  and  obtain  answers  from  Him 
by  means  of  "  the  Urim  and  Thummim."  Thus  "  David 
consulted  the  Lord,  saying :  Shall  I  go  and  smite  these 
PhiHstines  ?  And  the  Lord  said  to  David  :  Go."  ^  The 
expression  "  to  consult  the  Lord  "  referred  to  the  priests' 
or  kings'  putting  on  the  ephod  with  the  breastplate  when 
desiring  to  know  God's  Will.  We  do  not  know  how  the 
answer  was  given,  but  from  the  examples  given  in  the  Old 
Testament,  we  see  that  God  did  reply  to  those  who  prayed 
thus.  The  high  priest  was  supposed  to  have  the  power  of 
consulting  in  the  highest  degree,  especially  when  he  stood 
in  the  Holy  of  HoHes  enveloped  in  the  cloud  of  incense. 

Has  Jesus,  our  High  Priest,  the  power  of  the  Urim  and 
Thummim  ?  Turn  to  St.  John's  Gospel :  "I  have  called 
you  friends,  because  all  things  whatsoever  I  have  heard  of 
My  Father  I  have  made  known  to  you."  "  I  will  ask  the 
Father,  and  He  shall  give  you  another  Paraclete."  "  The 
word  which  you  have  heard  is  not  Mine,  but  the  Father's 
who  sent  Me."  Thus  "  the  Apostle  of  our  confession," 
"  the  High  Priest  over  the  House  of  God  "  makes  known 
to  His  disciples  the  will  of  the  Father  concerning  them. 
Through  Him,  we  have  access  to  the  Father,  and  in  all 
ages  the  Church,  mindful  of  her  Lord's  words,  has  prayed 
in  His  Name  :  all  her  petitions  are  offered  in  the  Name  of 
Jesus.  The  Spouse  of  Christ  can  make  the  words  of  Martha 
her  own  :  "I  know  that  whatsoever  Thou  wilt  ask  of  God, 
God  will  give  it  Thee."  ^  And  each  faithful  child  of  the 
Church  has  this  firm  belief  and  hope. 

We  will  now  consider  the  sacrifices  offered  on  the  Day 
of  Atonement,  and  again  we  find  the  reality  infinitely 
surpassing  the  shadow.  As  Victim,  Jesus  represents  both 
the  goat  slain  and  the  scapegoat  driven  forth,  for  He 
shed  His  Blood  and  thereby  hore  away  our  sin.  As  the 
reality  prefigured  by  the  goat  that  was  killed  and  burned 
^  I  Kings  xxiii.  2.  2  gt.  John  ix.  22. 

393 


From  the  Sepulchre  to  the  Throne 

without  the  camp,  He  was  without  blemish  and  "  offered 
Himself  unspotted  unto  God."  His  dead  Body  lay  in  the 
sepulchre  without  the  city :  His  Blood  was  presented 
before  the  Mercy  Seat.  He  passed  through  the  Holy  Place 
and  entered  the  Holy  of  HoHes  bearing  His  own  Blood, 
and  this  is  more  significant  when  we  remember  that  to 
the  Jews  the  Holy  Place  typified  the  earth,  the  Holy  of 
HoHes,  Heaven.  Moreover,  He  has  opened  the  Holy  of 
HoHes  to  man.  As  St.  Paul  says,  we,  too,  can  now  have 
"  confidence  in  the  entering  into  the  HoHes  by  the  Blood  of 
Christ :  A  new  and  living  way,  which  He  hath  dedicated 
for  us  through  the  veil,  that  is  to  say.  His  flesh."  ^  Yet 
while  He  sprinkles  the  Blood  shed  for  sin  before  the  Mercy 
Seat,  His  robes  are  immaculate.  Though  the  Sin  Bearer, 
He  was  stiU  infinitely  pure. 

The  scapegoat  also  symboHsed  Jesus,  who  hath  borne 
our  infirmities  and  carried  our  sorrows."  ^  xhat  He  might 
sanctify  the  people  with  His  Precious  Blood,  Jesus  suffered 
**  without  the  Gate."  The  rulers  gave  the  people  their 
choice — "Jesus  or  Barabbas,"  and  they  chose  the  former. 
When  Pilate  presented  Him  to  the  people  our  High  Priest, 
like  the  scapegoat,  stood  facing  them,  with  a  scarlet  mantle 
around  His  shoulders,  waiting  for  the  final  public  condem- 
nation, taking  upon  Himself  the  burden  of  the  sins  of  the 
world. 

As  the  scapegoat  was  goaded,  struck,  and  led  forth 
from  the  city  by  one  who  was  not  an  Israelite,  so  Jesus  was 
goaded,  insulted,  and  buffeted  by  the  Roman  soldiers 
who  led  Him  without  the  city  to  Calvary,  while  the  high 
priests  followed  to  see  that  their  Victim  was  indeed  driven 
forth.  They  rejoiced  in  His  Death,  saying  :  "  Well  done, 
our  eyes  have  seen  it."  Thus  Jesus  fulfilled  all  the  types 
and  symbols  which  for  long  ages  had  dimly  foreshadowed 
His  atoning  Life  and  work,  by  which  He  became  our  merci- 
ful High  Priest. 

Only  once  a  year,  on  one  special  day,  was  the  high  priest 
of  Israel  allowed  to  enter  the  Holy  of  HoHes.    Only  for  a 
1  Heb.  X.  19.  '  Isa.  Uii.  4. 

394 


^^  High  Priest  over  the  House  of  God  " 

short  time  might  the  worshippers  look  into  the  sacred 
building.  How  different  is  our  lot,  since  Jesus  ever  sitteth 
at  the  right  hand  of  God,  day  and  night,  interceding  for  us. 
We  love  to  think  of  the  Jewish  high  priest  standing  en- 
veloped in  the  incense  cloud.  How  solemn  was  that 
moment !  We  raise  our  eyes  to  Heaven,  and  there  we 
contemplate  our  Lord  within  the  veil,  never  to  leave  that 
blessed  Home  until  He  returns  to  earth  to  take  with  Him 
those  whom  He  has  ransomed  by  His  life-blood. 

"  Jesus  Christ  the  same,  yesterday,  to-day,  for  ever !  " 
His  exaltation  has  not  changed  His  sentiments  and  dis- 
position towards  us.  In  the  highest  Heavens  He  is  as 
compassionate  as  when  He  raised  the  widow's  son,  wept 
over  Lazarus,  and  pitied  the  sheep  without  a  shepherd. 
He  is  as  patient  now  as  when  He  bore  with  the  Jews,  trained 
His  Apostles,  and  endured  unspeakable  tortures.  He  is 
as  forgiving  as  when  He  absolved  the  woman  taken  in 
adultery,  Mary  Magdalene  and  Simon  Peter.  He  is  as 
faithful  to  His  promises  as  when  He  manifested  Himself 
to  His  own,  filled  them  with  joy,  and  promised  to  abide 
with  them  for  ever.  He  is  as  loving  as  when  He  called 
little  children  to  Him  that  He  might  bless  them,  waited  in 
the  heat  of  the  day  at  the  well  in  Samaria,  walked  on  the 
Lake  to  go  to  His  distressed  Apostles,  and  confided  His 
Holy  Mother  to  St.  John.  His  love  is  as  personal  as  it  was 
when  He  was  upon  earth,  when  He  had  a  special  affection 
for  Mary,  St.  John,  Mary  Magdalene,  Martha  and  Lazarus. 
Also  He  is  as  sensitive  to  our  response  or  rejection  to  His 
advances  and  invitations  as  when  He  took  pleasure  in  the 
fidelity  of  His  disciples,  and  of  the  ministering  women,  in 
the  obedience  of  those  whom  He  called  to  follow  Him. 
The  refusal  to  accept  His  invitations  wounds  Him  now, 
even  as  it  did  when  the  rich  young  man  went  away  sorrow- 
ful, when  some  turned  back  and  walked  no  more  with  Him, 
when  Jerusalem  rejected  Him,  and  Judas  betrayed  Him. 

Our  blessed  Lord,  in  His  subUme  prayer  of  intercession, 
thus  expressed  the  earnest  desire  of  His  Soul :  "  Father,  I 
will  that  where  I  am,  they  also  whom  Thou  hast  given  to 

395 


From  the  Sepulchre  to  the  Throne 

Me,  may  be  with  Me,  that  they  may  see  My  glory  which 
Thou  hast  given  Me."  ^  Our  High  Priest  still  desires  to 
have  the  society  of  His  disciples  ;  now  that  He  has  passed 
within  the  veil.  He  is  even  more  accessible  than  when  He 
trod  the  fields  of  Galilee  and  the  Courts  of  the  Temple. 
Multitudes  thronged  around  the  great  Galilean  Prophet. 
They  followed  Him  for  days,  regardless  of  their  weariness 
and  hunger.  All  were  free  to  approach  Him,  and  the  greater 
their  need  the  more  He,  who  came  to  call  not  the  just  but 
sinners  to  repentance,  welcomed  them. 

St.  Mark  relates  that,  on  one  occasion,  when  Jesus  was 
in  Simon  Peter's  house — where  the  Apostle's  mother-in- 
law  had  just  been  cured  of  a  fever — "  when  it  was  evening, 
after  sunset,  they  brought  to  Him  all  that  were  ill  and  that 
were  possessed  with  devils,  and  all  the  city  was  gathered 
together  at  the  door,"  and  that  city  was  densely  populated 
in  proportion  to  its  area.  How  did  He  receive  them  ? 
He  laid  "  His  hands  on  every  one  of  them  "  ;  "He  cast 
out  the  spirits  with  His  word,  and  all  that  were  sick  He 
healed,"  and  St.  Matthew  explains  that  by  so  doing  Jesus, 
our  High  Priest,  fulfilled  the  prophetic  words  of  Isaias  : 
*'  He  took  our  infirmities  and  bore  our  diseases."  No 
mere  human  high  priest  would  or  could  have  acted  thus, 
for  by  so  doing  he  might  have  incurred  legal  defilement, 
and  in  consequence  be  forced  to  refrain,  for  a  time,  from 
ministering  before  the  Lord.  Jesus  could  and  did  receive 
these  stricken  children  of  Adam,  because  His  perfect  Purity 
could  no  more  be  defiled  by  their  sores  and  leprosy  than 
the  sun's  rays  are  sullied  by  the  filth  on  which  they  fall 
and  by  so  doing  purify  it. 

Our  Emmanuel  is  as  accessible  as  ever,  nay — even  more 
so — for  when  He  trod  this  earth  only  those,  who  dwelt  in 
Palestine  or  who  travelled  there,  could  look  upon  His  sacred 
features  and  hear  His  wondrous  words.  Only  those  who 
dwelt  near  the  confines  of  Judea  could  bring  their  sick  to 
His  feet.  Now  that  He  is  in  Heaven  and  concealed  within 
the  Tabernacles  upon  our  altars,  all  can  approach  and 
1  St.  John  xvii.  24. 

396 


"High  Priest  over  the  House  of  God" 

speak  with  Him  at  will.  Nor  need  we  even  enter  the 
church  to  hold  converse  with  our  High  Priest,  for  "  He  is 
not  far  from  any  one  of  us."  By  His  Omnipresence  He 
fills  immensity  in  which  space  is,  as  it  were,  but  a  point. 
In  Him  "  we  live  and  move  and  have  our  being."  Yet  His 
Divine  attributes  need  not  overawe  us  so  as  to  keep  us  from 
approaching  Him,  for  still  He  calls  to  all  and  to  each  soul 
individually  :  **  Come  to  Me,  all  you  that  labour,  and  are 
burdened,  and  I  will  refresh  you."  ^ 

Thanks  be  to  God,  our  High  Priest  is  truly  as  com- 
passionate, patient,  forgiving,  faithful  to  His  promises, 
loving,  sensitive  to  our  response  or  rejection  and  even  more 
accessible  than  when  He  ministered  upon  earth.  All  these 
unspeakably  consoling  truths  flow  from  the  grand  truth 
that  Jesus  Christ  is  the  same  "  yesterday,  to-day,  for  ever." 
W^at  practical  duties  result  for  us  from  these  considera- 
tions ?  St.  Paul  has  given  the  answer  to  this  question. 
He  writes  :  "Do  not  therefore  lose  your  confidence,  which 
hath  a  great  reward."  ^  "  Now  of  the  things  which  we  have 
spoken,  this  is  the  sum."  ^  "  Having  therefore  a  great  high 
priest,  that  hath  passed  into  the  Heavens,  Jesus  the  Son  of 
God,  let  us  hold  fast  our  confession.  For  we  have  not  a 
high  priest  who  cannot  have  compassion  on  our  infirmities, 
but  One  tempted  in  all  things,  hke  as  we  are,  without  sin. 
Let  us  go  therefore  with  confidence  to  the  throne  of  grace, 
that  we  may  obtain  mercy,  and  find  grace  in  seasonable 
aid."  * 


SUMMARY   FOR   MEDITATION 

First  Prelude.— RB.ise  your  thoughts  to  Heaven,  where  our 
High  Priest  sitteth  at  the  right  hand  of  God. 

Second  Prelude. — Ask  for  a  firm  confidence  in  His  Mercy 
and  Power. 

First  Point. — Christ  is  a  priest  after  the  order  of  Melchise- 
dech,  His  generation  is  eternal.     The  God  Man,  innocent,  holy, 

»  St.  Matt.  xi.  28.  «  Heb.  x.  35. 

'  Ibid.,  viii.  I.  *  Ibid.,  iv.  14. 

397 


From  the  Sepulchre  to  the  Throne 

undefiled,  fulfilled  all  the  types  and  symbols  of  the  Day  of 
Atonement.     He  also  offered  bread  and  wine. 

Second  Point. — Jesus  made  a  remote  and  a  proximate 
preparation  for  His  Sacrifice  of  Atonement.  He,  as  High 
Priest,  wore  priestly  vestments,  offered  the  incense  of  prayer, 
prayed  for  the  people,  revealed  God's  Will  to  them,  entered 
the  Holy  of  Holies. 

Third  Point.— As  Victim,  like  the  goat  slain,  His  blood 
was  sprinkled  upon  the  Altar,  His  dead  Body  placed  "  outside 
the  gate."  As  the  scapegoat,  He  was  chosen  for  the  sacrifice 
by  Caiphas,  condemned,  goaded,  brutally  treated,  and  led 
forth  by  strangers  out  of  the  city.  Jesus,  our  High  Priest, 
is  the  same  "  yesterday,  to-day,  for  ever."  He  still  loves, 
pities,  and  invites  all  to  come  to  Him. 

Colloquy. — Adore  our  High  Priest  upon  His  throne  in 
Heaven.  Thank  Him  for  the  plentiful  Redemption  He  has 
offered  for  you.  Present  to  Him  all  you  love  and  those  who 
need  Him  most.  Ask  Him  to  bless  and  heal  them.  Confess 
your  own  transgressions,  and  ask  that  you  may  fully  profit  by 
His  Atoning  Blood.  Pray  for  firm  confidence  in  His  infinite 
loving-kindness.  Ask  Him  never  to  let  you  go  away  from 
Him  ;  pray  for  the  grace  of  interior  union  with  Him.  Ask 
Him  to  reveal  God's  Will  to  you,  as  far  as  you  need  this 
knowledge  for  your  sanctification. 


398 


XXXII 

"CHRIST    IS    THE    HEAD    OF   THE 
CHURCH  " 

ONE  of  the  great  reasons  why  Jesus  ascended  into 
(  Heaven  after  His  Resurrection,  was  that,  from 
His  throne  in  glory.  He  might  rule  and  guide  His 
Church  as  her  Divine  Head.  The  Son  of  God  and  of  Man, 
by  His  victory  over  sin  and  death,  has  won  for  Himself  the 
high  office  of  "  Head  over  aU  the  Church."  i  This  article 
of  our  Christian  Faith  was  no  new  doctrine  for  the  converted 
Jew.  In  ages  long  past,  the  inspired  prophet  in  one  of 
his  distinctly  Messianic  Psalms,  foresaw  that  the  Messias 
should  be  the  corner,  i.e.  the  principal  stone  of  the  spiritual 
Temple  of  God  :  "  The  stone  which  the  builders  rejected, 
the  same  is  become  the  head  of  the  comer.  This  is  the 
Lord's  doing,  and  it  is  wonderful  in  our  eyes."  ^  Isaias  had 
the  same  prophetic  vision  :  "  Thus  saith  the  Lord :  Behold, 
I  lay  a  stone  in  the  foundations  of  Sion,  a  tried  stone,  a 
comer  stone,  a  precious  stone,  founded  in  the  foundation."  ^ 
In  the  light  of  our  Saviour's  words,  we  can  confidently  assert 
that  "  that  rock  was  Christ,"  who  is  All-in-all  in  His  Church. 
He  is  the  comer  stone  which  unites  the  two  walls  and  sup- 
ports the  roof  of  the  spiritual  edifice,  as  well  as  the  founda- 
tion on  which  it  rests. 

Our  Lord  applied  both  these  Messianic  prophecies  to 
Himself  when,  speaking  to  the  Jews  in  the  Temple,  He 
explained  the  parable  of  the  Wicked  Husbandmen.  After 
quoting  the  Psalmist's  words,  Jesus  added  :  "  The  kingdom 
of  God  shall  be  taken  from  you  and  shall  be  given  to  a 
nation  yielding  the  fruits  thereof.  And  then  He  went  on 
*  Eph.  i.  22.  •  P8.  cxvii.  21.  ^  Isa.  xxviii.  16. 

399 


From  the  Sepulchre  to  the  Throne 

to  speak  of  the  punishment  of  those  who  should  reject 
Him,  and  in  so  doing,  He  used  the  two  famiUar  metaphors 
of  "  comer  stone  "  and  "  foundation  stone,"  and  warned 
His  hearers  that  none  could  resist  His  authority  with  im- 
punity :  "  Whosoever  shall  fall  on  this  stone,  shall  be 
broken  ;  but  on  whomsoever  it  shall  fall,  it  shall  grind  him 
to  powder."  Whence  we  learn  that  "  Christ  in  His  humili- 
ation is  the  Stone  against  which  men  fall,  Christ  in  His 
glory  and  exaltation,  is  the  Stone  that  falls  on  them." 

Those  who  heard  the  words  of  this  Messianic  Psalm 
quoted  and  interpreted  by  Jesus,  those  "  chief  priests  and 
Pharisees  "  who,  having  "  heard  his  parables,  knew  that  He 
spoke  of  them,"  also  heard  St.  Peter  interpret  them  in  the 
same  sense  shortly  after  the  Day  of  Pentecost.  The  in- 
trepid Apostle  boldly  proclaimed  the  truth  of  Christ's 
being  the  corner  stone,  the  Head  of  all,  declaring  that  the 
lame  man,  whom  they  had  healed,  owed  his  cure  to  the 
Name  and  power  of  Jesus  of  Nazareth,  whom  they  had 
crucified  but  whom  God  had  raised  from  the  dead.  Then 
the  Apostle  concluded  his  defence  by  exclaiming  trium- 
phantly :  "  Neither  is  there  salvation  in  any  other.  For 
there  is  no  other  name  under  heaven  given  to  men,  whereby 
we  must  be  saved."  ^ 

"  Christ  is  the  Head  of  the  Church."  He  taught  us 
this  great  consoling  truth  in  manifold  ways.  He  represents 
Himself  as  the  lord  of  the  vineyard,  as  the  king  who  went 
into  a  far  country  to  receive  a  kingdom,  as  the  Good  Shep- 
herd guiding  His  flock  and  providing  for  the  needs  of  the 
sheep.  He  proclaimed  Himself  also  as  the  source  of  hfe 
in  the  parable  of  the  vine  and  as  "  the  fountain  of  living 
waters."  If  the  corner  stone  uniting  the  building  gives 
the  idea  of  unity,  and  the  foundation  stone  that  of  origin 
and  strength,  the  metaphors  of  the  vine  and  fountain 
convey  the  truth  that,  in  Christ  alone,  the  Church  finds  her 
life. 

The  Apostles  taught  the  disciples  this  fundamental 
truth.    We  have  seen  how  St.  Peter  proclaimed  it  in  pre- 

^  Acts  iv.  12. 
400 


"  Christ  is  the  Head  of  the  Church  " 

sence  of  his  judges  when  questioned  as  to  the  name,  by  which 
he  had  healed  the  lame  man.  In  his  first  Epistle  this  same 
Apostle  quotes  both  the  prophecies  given  above — from  the 
Psalms  and  from  Isaias — and  exhorts  his  readers  to  be 
worthy  of  Christ,  their  Divine  Head.  He  writes :  **  Be  you 
as  living  stones  built  up,  a  spiritual  house,  a  holy  priest- 
hood, to  offer  up  spiritual  sacrifices,  acceptable  to  God,  by 
Jesus  Christ."  ^ 

St.  Paul  frequently  refers  to  Christ  being  the  Head  of 
the  Church,  now  under  the  figure  of  a  comer  or  foundation 
stone,  now  under  that  of  the  head  of  a  human  body.  A 
few  citations  will  suffice  to  prove  this.  "  By  Him  we  have 
access,  both  in  one  Spirit  to  the  Father.  Now  therefore 
you  are  no  more  strangers  and  foreigners  {sc.  although  of 
Gentile  origin),  but  you  are  fellow-citizens  with  the  saints 
.  .  .  built  upon  the  foundation  of  the  Apostles  and  pro- 
phets, Jesus  Christ  Himself  being  the  chief  comer  stone. 
In  whom  all  the  building,  being  framed  together,  groweth 
up  into  an  holy  temple  in  the  Lord.  In  whom  you  also  are 
built  together  into  a  habitation  of  God  in  the  Spirit."  ^ 
The  Apostle  of  the  Gentiles,  however,  uses  the  metaphor  of 
the  human  body  oftener  than  that  of  the  stone.  He  speaks 
of  our  Lord  as  Head  of  the  whole  creation,  of  the  human 
race,  and  of  the  Church.  One  passage  in  his  Epistle  to  the 
Colossians  gives  these  three  aspects  of  our  Lord's  primacy  : 
Christ  is  the  image  of  the  invisible  God,  the  first-bom 
{i.e.  first -begotten)  of  every  creature,  for  in  Him  were  all 
things  created  in  Heaven,  and  on  earth,  visible  and  in- 
visible, whether  thrones,  or  dominations,  or  principalities, 
or  powers  :  all  things  were  created  by  Him  and  in  Him  : 
and  He  is  before  all,  and  by  Him  all  things  consist.  And 
He  is  the  Head  of  the  body,  of  the  Church,  who  is  the  be- 
ginning, the  first -bom  from  the  dead  ;  that  in  all  things  He 
may  hold  the  primacy."  ^  Elsewhere  St.  Paul  speaks  of 
Jesusas"  Head  over  all  the  Church,"  which  He  "  nourisheth 
and  cherisheth,"  and  the  Apostle  explains  how  various 
gifts  are  bestowed  upon  the  disciples  "for  the  perfecting 

1  I  Pet.  ii.  5.  «  Eph.  ii.  18  fif.  »  CqI.  i.  15  ff. 

401  2  C 


From  the  Sepulchre  to  the  Throne 

of  the  saints,  for  the  work  of  the  ministry,  for  the  edifying 
of  the  body  of  Christ  "  (i.e.  for  the  building  up  of  His 
Mystical  Body  the  Church)  "  until  we  all  meet  into  the 
unity  of  the  faith  "...  and  "  doing  the  truth  in  charity, 
we  may  in  all  things  grow  up  in  Him  who  is  the  Head, 
even  Christ."  ^ 

From  what  has  been  said  above,  it  is  clear  that  the 
prophets  predicted  that  the  Messias  should  be  the  Head 
of  the  hving  Temple  of  God ;  that  Christ  asserted  His 
supreme  Headship,  His  absolute  authority,  and  that  the 
Apostles  declared  His  primacy  in  unequivocal  terms.  But 
besides  asserting  it  in  so  many  words,  Jesus  made  many 
consohng  promises  which  assured  the  Church  of  His  abiding 
Presence  for  all  time,  as  well  as  throughout  eternity.  He 
told  the  Apostles  that  He  would  not  leave  them  orphans, 
that  He  would  be  with  them  even  to  the  end  of  the  world, 
that  wherever  two  or  three  should  gather  in  His  Name,  He 
would  be  in  their  midst.  In  the  parable  of  the  labourers 
in  the  vineyard.  He  represents  Himself  as  the  lord  of  the 
vineyard  present  in  it,  hiring  the  labourers  and  setthng 
their  difficulties  Himself.  In  the  parable  of  the  great 
supper,  the  king  himself — our  Lord — ^is  present  at  the 
supper  (which  represents  the  Eucharistic  banquet,  as  well 
as  the  marriage  supper  of  the  Lamb).  When  Jesus  uttered 
the  parable  of  the  Good  Shepherd  He  represented  Himself 
as  present  with  His  flock,  going  before  and  guiding  it  to 
safe  and  pleasant  pasturages.  Under  the  similitude  of 
the  woman,  who  had  lost  a  coin  she  greatly  valued,  our 
Lord  portrayed  Himself  diHgently  seeking  out  sinners. 

All  these  precious  promises  and  metaphors  point  to  an 
abiding  Presence  of  Christ  in  His  Church.  By  "  Him  all 
things  consist  "  in  the  visible  creation  ;  He  is  present  in 
all  His  works,  upholding  them  by  His  power,"  ever  actively 
sustaining  all  creatures."  In  like  manner  He  is  present  in 
His  Church,  as  the  source  of  light  and  life  ;  living  and 
acting  in  each  of  the  faithful  children  of  the  Church.  In 
this,  the  Catholic  Church  differs  from  the  many  sects  pro- 

1  Eph.  iv.  12. 
402 


^^  Christ  is  the  Head  of  the  Church  " 

fessing  the  Christian  Faith.  They  worship  a  Christ  who  is 
absent — afar  off,  One  whom  they  will  only  approach  when, 
hke  Bunyan's  Pilgrim,  they  have  crossed  the  river  of  death. 
Then  only  do  they  expect  to  be  in  the  companionship  of 
their  Lord.  Catholics  have  a  more  consohng  and  more 
accurate  conception  of  the  love  of  Christ  and  of  His  fidelity 
to  His  promises.  Accepting  the  words  of  Him,  who  is  the 
Truth,  they  beheve  in  a  Church  whose  Head  is  ever  present 
to  guide  and  govern  her. 

Christ  is  present  in  the  Chuich  in  two  ways,  really  and 
truly  with  His  Sacred  Humanity,  and  spiritually  by  His 
Omnipresence  and  Omnipotence.  We  will  examine  briefly 
these  two  manifestations  of  the  continual  presence  of  the 
Divine  Companion  of  our  exile,  and  the  ceaseless  activity 
of  Christ  more  particularly  as  the  Head  of  the  Church 
mihtant.  In  the  Blessed  Sacrament,  under  the  Eucharistic 
species  in  the  countless  tabernacles  of  our  CathoHc  churches, 
Jesus  is  truly  present — ^Body,  Blood,  Soul  and  Divinity. 
In  His  Eucharistic  Life  all  the  phases  of  His  Life  upon 
earth  are  mystically  and  spiritually  set  forth.  He  lives 
over  again  and  simultaneously  His  Hidden,  Suffering 
and  Glorious  Life. 

The  Holy  Eucharist  repeats  His  Hidden  Life,  since  at 
each  consecration  He  descends  from  Heaven  to  earth.  On 
the  Altar,  under  the  species  of  bread  and  wine.  He  is  as 
it  were  born  again.  He  remains  there  in  poverty  and 
humility,  in  dependence  upon  His  priests,  as  obedient  to 
them  as  He  was  to  His  holy  Mother.  Under  the  species  of 
bread  and  wine  He  is  presented  to  the  Eternal  Father  for 
man's  ransom.  Angels  sing  His  praises  and  worship  Him. 
Kings  and  shepherds,  rich  and  poor,  high  and  lowly  adore 
Him  in  the  Sacred  Host.  Often,  those  who  will  not  have 
this  Man  to  rule  over  them,  drive  Him  and  His  blessed 
Mother  into  exile,  even  as  Hsrod  did.  Churches  are  closed 
by  bitter  enemies  of  Christianity,  and  the  Son  of  Man  has  to 
go  forth  from  His  dwelling,  the  Tabernacle.  Once  more 
the  old  scene  is  enacted — there  is  no  room  for  Him — "  the 
Son  of  Man  hath  not  where  to  lay  His  Head."    Therefore 

403 


From  the  Sepulchre  to  the  Throne 

in  the  Sacrament  of  the  Altar,  Jesus  practises  the  virtues 
of  His  Hidden  Life — ^humility,  self-efiacement,  obedience 
and  poverty. 

In  the  Holy  Eucharist  we  have  set  forth,  likewise,  the 
Public  Life  of  Jesus.  In  His  lowly  dwelling  He  is  accessible 
to  all.  Night  and  day  He  receives  all  who  approach 
Him — ^multitudes  or  individuals.  He  again  miraculously 
changes  bread  into  His  Body  and  Blood.  He  feeds  the 
multitudes,  heals  the  infirm,  and  draws  all  men  to  Him. 
As  He  had  chosen  disciples  who  remained  always  with  Him, 
so  now  there  are  rehgious,  whose  one  duty  it  is  to  keep  our 
Eucharistic  Lord  company — ^night  and  day  they  kneel  in 
turn  before  Him.  He  blesses  all  who  approach  Him,  He 
calls  the  little  children,  the  weary  and  heavily-laden  to  Him. 
He  works  miracles  of  healing,  opening  the  eyes  of  the  blind 
and  the  ears  of  the  deaf.  How  many,  now  serving  Him 
in  some  cloister,  entered  rehgion  because  they  heard  His 
sweet  voice  saying  :  "If  thou  wilt  be  perfect,  follow  Me," 
when  they  knelt  before  the  Altar  or  received  Him  in  Holy 
Communion  !  He  has  enemies,  too,  who  calumniate  Him 
and  misinterpret  His  words.  Thus  we  see  how  Jesus,  in 
the  Holy  Eucharist,  practises  the  virtues  of  His  Public  Life 
— charity,  zeal,  forbearance,  generosity  and  magnanimity . 

Now,  as  then,  He  draws  souls  to  Him  in  the  silence  of 
His  Tabernacle  ;  men  confess  that  "  Never  did  man  speak 
like  this  Man."  ^  Thousands  of  souls  have  been  drawn  to 
the  Church  by  the  silent,  all-powerful  influence  exercised 
by  the  Divine  Dweller  in  the  Tabernacle.  Virtue  went 
forth  from  Him  to  their  souls  and  drew  them  to  Him.  It 
was  not  imagination  nor  heated  fancy,  for  many  thus  im- 
pressed by  the  presence  of  Christ  in  the  Holy  Eucharist, 
knew  nothing  of  the  doctrine  of  the  Real  Presence.  They 
simply  reaUsed  that  some  mysterious  attraction  was  draw- 
ing them  to  pray  in  the  Catholic  Church  ;  that  it  was  good 
for  them  to  be  there  ;  that  tliey  could  not  keep  away. 
Having  asked  for  and  received  instructions  in  the  truths 
taught  by  the  Church,  "  their  eyes  were  opened."    Then 

1  St.  John  vii.  46. 
404 


"  Christ  Is  the  Head  of  the  Church 


f» 


at  length  they  recognised  their  Divine  Host — "  they  knew 
Him  in  the  breaking  of  bread." 

How  eloquently  the  Holy  Eucharist  sets  forth  the  Suffer- 
ing Life  of  fesus  !  It  is  the  same  Priest  who  officiates,  the 
same  Victim  that  was  offered  upon  the  Cross.  The  Holy 
Mass  shows  forth  the  Lord's  Death,  it  is  the  ever-present 
memorial  of  His  Passion,  its  ever-present  renewal.  Impious 
men  insult  our  Lord  under  the  appearances  of  bread  and 
wine,  they  mock  at  His  Royalty,  they  treat  the  sacred  Host 
with  ignominy.  Disciples  still  abandon,  deny,  and  betray 
Him  as  of  old.  Also  the  Tabernacle  weU  represents  the 
Holy  Sepulchre  by  the  silence  that  reigns  there,  the  rever- 
ence paid  to  our  Lord's  Body  by  His  faithful  disciples,  the 
adoring  angels  and  the  Presence  of  the  Divinity. 

The  Glorious  Life  of  Christ  is  represented  in  the  Holy 
Eucharist  in  that  our  Lord  is  present  in  His  Glorified 
Humanity  with  all  its  attributes,  and  is  there  worshipped 
by  the  faithful  mth  all  the  pomp  it  is  in  their  power  to 
procure.  Incense  ascends  before  our  King  on  His  Euchar- 
istic  throne  and  angels  join  their  adoration  with  ours. 
There,  too.  He  pleads  for  the  children  of  men,  there  He 
worships  the  Father  for  and  with  us. 

Jesus  is  present  in  His  Church  by  the  spiritual  influence 
and  activity  which  He  exercises  as  her  hving  Head.  She 
continues  the  works  which  He  did  during  His  Pubhc  Life ; 
and  the  Church,  His  Bride,  is  never  widowed.  How  is 
Christ  present  in  the  Church  otherwise  than  in  the  Blessed 
Sacrament  ?  He  is  with  her  in  her  rulers — ^the  Pope  and 
bishops — ^in  her  Sacrifice  and  Sacraments.  As  her  Divine 
Head,  He  is  ever  with  His  Spouse  as  the  source  of  life,  truth, 
and  authority,  as  the  bond  of  union,  the  gage  of  immortality 
and  of  final  victory. 

Christ  is  the  source  of  life  in  the  Church,  and — since  life 
spells  work — of  her  ceaseless  activity.  No  mere  human 
being,  however  great  his  audacity,  has  ever  put  forth  such 
claims  as  Christ  to  draw  men's  allegiance.  All  institutions 
and  sects  made  by  men  are  but  associations,  corporations, 
and  aggregates  of  human  beings,  each  of  whom  has  his 

405 


From  the  Sepulchre  to  the  Throne 

personal  life,  but  having  no  centre  and  source  of  life  as  a 
whole.  The  members  constitute  the  society,  which  has  no 
life  apart  from  them.  In  the  Church,  it  is  far  otherwise,  for 
she  is  a  living  organism — ever  living,  growing,  developing 
until  she  attains  to  the  fulness  of  Christ,  her  living  Head. 

Jesus  frequently  speaks  of  Himself  as  "  the  Life."  He 
says  :  "  I  am  the  Way,  the  Truth,  and  the  Life."  ^  "  I 
am  the  Resurrection  and  the  Life."  ^  He  tells  us  that  He 
came  to  communicate  that  life :  "I  am  come  that  they 
may  have  life."  ^  "To  him  that  thirsteth,  I  will  give  of 
the  fountain  of  life  freely."  *  St.  John  taught  this  truth 
most  plainly ;  he  says,  speaking  of  the  Word :  "In  Him 
was  life,  and  the  life  was  the  light  of  men."  ^  St.  Peter 
reproached  the  Jews  with  having  killed  the  *'  Author  of 
life  "  ;  and  St.  Paul  tells  us  that  our  "  hfe  is  hid  with  Christ 
in  God,"  and  prays  that  "  the  life  of  Jesus  may  be  mani- 
fested in  our  bodies."  *  Jesus  has  set  forth  the  effects  of 
the  life  He  commimicates  to  souls  under  the  metaphors  of 
the  Vine,  through  which  the  sap  flows  into  the  branches,  and 
the  living  water  which  vivifies  and  fertiHses.  How  does 
He  communicate  His  Divine  life  to  the  souls  of  men  ?  By 
the  Holy  Sacrifice  of  the  Mass  and  the  Sacraments  of  the 
Church.    We  will  examine  each  of  these  briefly. 

Jesus  is  the  Vine;  and  we  are  the  branches  engrafted 
upon  Him  by  Holy  Baptism.  Without  His  sanctifying 
grace  we  can  do  nothing,  to  be  spiritually  ahve  we  must 
abide  in  Him.  He  communicates  this  life  to  our  souls  by 
the  waters  of  regeneration.  Baptism  is  the  Sacrament 
by  which  we  enter  into  communication  with  His  Divine 
Life,  and  become  members  of  the  Church.  It  gives  us  a 
right  to  all  the  privileges  reserved  for  the  children  of  the 
Church,  as  well  as  a  gage  of  eternal  Hfe,  if  we  are  faithful 
to  that  grace.  Without  baptism  of  water  (or  its  equiva- 
lents, the  baptism  of  blood  or  of  desire)  none  can  enter 
Heaven.  Jesus  tells  us  that,  ''  Unless  a  man  be  bom  again 
of  water  and  the  Holy  Ghost,  he  cannot  enter  the  kingdom 

1  St.  John  xiv.  6.  ^  Ibid.,  xi.  15.  '  Ibid.,  x.  10. 

*  Apoc.  xxi.  6.  '  St.  John  i.  4.  •  2  Cor.  iv.  10. 

406 


^  Christ  is  the  Head  of  the  Church 


>) 


of  God."  1  The  sacred  writers  also  taught  this  tnith  most 
explicitly  in  word,  as  well  as  practically,  by  fulfilling  their 
Lord's  command  to  baptize  all  men.  St.  Peter  writes  : 
"  Baptism  saveth  you  "  ;  St.  Paul  tells  us  that  "  we  are 
all  baptized  into  one  body,"  i.e.  the  mystical  body  of  Christ, 
which  is  His  Church.  This  same  Apostle  also  lays  down 
the  responsibilities  and  privileges  which  baptism  brings. 
Christians  having  been  united  to  the  Divine  Head  of  the 
Church,  having  become  living  members  of  it  by  putting  on 
Christ,  must  henceforth  "  walk  in  newness  of  life,"  as  those 
whose  "  Hfe  is  hid  with  Christ  in  God." 

By  the  Sacraments  of  Penance  and  Extreme  Unction 
the  soul  is  raised  again  spiritually  when  the  Divine  hfe  has 
been  extinguished  in  the  soul  by  grievous  sin.  The  Chris- 
tian, too,  is  strengthened  in  the  conflict  against  the  devil, 
the  world  and  the  flesh — life  is  given  them  "  more  abund- 
antly." Confirmation  enrolls  men  in  the  active  mihtia  of 
the  Church.  As  in  Baptism,  their  souls  are  "  sealed  unto 
the  day  of  redemption  "  as  sheep  of  the  Fold,  as  Christians, 
so  in  Confirmation,  they  are  sealed  as  Christian  soldiers, 
and  the  gifts  of  the  Spirit  needed  for  the  moment  are  be- 
stowed, together  wdth  a  title  or  right  to  all  those  precious 
gifts  whenever  and  as  the  recipient  may  require  them, 
even  unto  the  end  of  his  hfe. 

In  Holy  Matrimony  Christ  blesses  the  union  of  man  and 
woman,  and  commands  conjugal  fidehty.  He  enjoins  upon 
fathers  and  mothers  the  sacred  duties  of  bringing  up  their 
children  to  recruit  the  ranks  of  the  Church.  Holy  Orders 
is  the  channel  which  continues  the  Priesthood  of  Christ 
in  this  world,  and  thus  conveys  the  grace  of  God  to  souls. 
Christ  lives  and  acts  in  and  through  the  priest.  They  are 
the  human  instruments,  but  He  is  the  efficacious  cause  of 
the  spiritual  effects  of  their  ministry.  It  is  Christ  who, 
by  means  of  the  words  of  consecration  uttered  by  His 
priests,  works  the  miracle  of  transubstantiation,  just  as 
it  is  He  who  absolves  when  the  priest  pronounces  the  words 
of  absolution  over  the  penitent  sinner.  All  exterior  means 
1  St.  John  Hi.  5. 

407 


From  the  Sepulchre  to  the  Throne 

of  grace  have  their  efficacy  "  through  Him,  and  with  Him, 
and  in  Him." 

If  the  Apostles  preached  Christ  after  the  Descent  of  the 
Holy  Ghost  and  convinced  their  hearers  of  the  truth  of  the 
Gospel,  it  was  because  Christ  worked  with  them  "  and 
increased  daily  together  such  as  should  be  saved."  It  is 
ever  thus,  Paul  may  plant  and  Apollo  water,  yet  because 
they  are  but  "  ministers  of  Him  "  in  whom  we  believe  as 
the  life  of  the  Church,  "  the  increase  "  or  fruit  of  their 
labours  is  the  work  of  Christ  alone.  He  and  no  one  other 
has  "  the  words  of  eternal  life  "  with  all  their  supernatural 
power  of  engendering  faith  in  the  souls  of  men.  In  the 
Holy  Eucharist,  the  faithful  receive  Him  who  is  "  the  Bread 
of  hfe,"  of  which  he  that  eateth  worthily  shall  Uve  for  ever. 
In  the  Blessed  Sacrament,  Jesus  is  both  the  hfe  and  the  food 
of  His  own,  and  through  the  Holy  Sacrifice  of  the  Mass, 
Jesus  continues  to  offer  Himself  for  the  sins  of  the  world. 
Hence  the  seven  sacraments  of  the  Church  bring  us  into 
communication  with  the  ever-present,  hving  Head  of  His 
Mystical  Body,  of  which  we  are  the  hving  members,  if  we 
abide  in  Him. 

Christ  is  present  in  His  Church  as  the  source  of  truth.  He 
who  is  "  the  Truth  "  has  promised  to  be  with  her  all  her 
days,  to  give  her  the  Holy  Ghost  to  "  guide  her  into  all 
truth."  Hence  we  are  sure  to  walk  in  the  paths  of  truth, 
so  long  as  we  accept  with  docility  the  infallible  teaching 
of  that  Church  which  cannot  err,  of  the  bishops  of  the 
"  church  of  the  living  God,  the  pillar  and  ground  of  truth." 
In  the  Name  and  by  the  authority  of  her  Divine  Head,  the 
Church  instructs  the  faithful,  defines  doctrines,  and  con- 
demns heresies. 

Christ  is  present  in  the  Church  as  the  source  of  her 
authority.  In  virtue  of  her  Divine  Commission,  "  Go  ye, 
teach  all  nations,"  she  speaks  hke  her  Founder,  "  as  one 
having  authority."  Jesus  said  to  His  Apostles :  "  He 
that  heareth  you,  heareth  Me."  "  As  the  Father  hath  sent 
Me,  so  send  I  you."  "  Go  ye,  and  teach  all  nations."  "  I 
am  with  you  all  days,  even  to  the  consummation  of  the 

408 


"  Christ  is  the  Head  of  the  Church  " 

world."  Trusting  in  His  Divine  power  and  presence,  these 
chosen  witnesses  "  going  forth  preached  everywhere,  the 
Lord  working  withal  and  confirming  the  word  with  signs 
which  followed  "  ;  ^  thus,  too,  the  Church  has  gone  forth  and 
will  go  forth  in  all  ages.  Never  has  her  Head  failed  her, 
never  will  He  fail  her,  ever  will  He  be  found  "  working 
withal,"  and  if  men  ask  for  signs  confirming  the  word,  we 
point  to  the  continuous  existence  of  the  Catholic  Church 
in  all  ages — ^to  her 

*'  living  still. 
In  spite  of  dungeon,  fire,  and  sword." 

Jesus  is  hkewise  the  bond  of  union  in  the  Church.  The 
faithful,  in  virtue  of  their  union  with  their  Head,  are  also 
in  communion  with  their  brethren  upon  earth,  with  the 
souls  in  purgatory  and  with  the  saints  in  Heaven.  In  the 
parable  of  the  Vine,  Jesus  lays  great  stress  upon  the  inti- 
macy of  this  union.  He  tells  us  :  "  Abide  in  Me  and  I  in 
you.  As  the  branch  cannot  bear  fruit  of  itself,  unless  it 
abide  in  the  vine,  so  neither  can  you  unless  you  abide  in 
Me.  .  .  .  Without  Me,  you  can  do  nothing."  ^  The  Apostle 
of  the  Gentiles  so  often  speaks  of  the  union  of  the  faith- 
ful with  their  Lord  under  the  metaphor  of  the  human  body. 
He  writes  :  "  We,  being  many,  are  one  body  in  Christ,  and 
every  one  members  one  of  another."  ^  "  Your  bodies  are 
the  members  of  Christ."  "  Christ  nourisheth  and  cherish- 
eth  the  Church,  because  we  are  members  of  His  Body,  of 
His  flesh,  of  His  bones." 

Christ  is  with  His  Church  as  the  gage  of  her  immortality, 
wliich  gift  is,  in  a  very  special  manner,  the  fruit  of  a  worthy 
reception  of  the  Holy  Eucharist.  The  sixth  chapter  of 
St.  John,  which  contains  the  promise  of  the  Uving  Bread, 
abounds  in  references  to  its  undying  effects.  Jesus  has 
told  us  that :  "If  any  man  eat  of  this  bread,  he  shall  live 
for  ever."  "  He  that  eateth  My  flesh  and  drinketh  My 
blood,  hath  eternal  life,  and  I  will  raise  him  up  at  the  last 

1  St.  Mark  xvi.  20.  '  St.  John  xv.  passim. 

3  Rom.  xii.  5. 

409 


From  the  Sepulchre  to  the  Throne 

day."  He  could  not  have  given  this  blessed  promise  of 
immortahty  more  expHcitly.  He  is  our  Divine  Head  and 
He  wills  that  where  He  is  for  ever,  there  those  whom  the 
Father  hath  given  Him  may  be,  and  that  prayer  of  the  Son 
will  infallibly  be  heard  since  the  Father  heareth  Him  always. 
What  a  consolation  for  the  members  of  His  Mystical  Body  ! 

Christ,  too,  is  the  Invincible  Leader  of  the  Church.  He 
assures  her  of  the  final  victory,  that  He  will  give  His  sheep 
"everlasting  life  ;  they  shall  not  perish  for  ever,  and  no 
man  shall  pluck  them  out  of  His  hand."  He  will  raise  up 
His  own  with  a  glorious  body  at  the  last  day.  St.  John  in 
a  vision  describes  the  final  triumph  of  the  Church :  "I, 
John,  saw  the  holy  city,  the  new  Jerusalem,  coming  down 
out  of  the  Heaven  from  God,  prepared  as  a  Bride  adorned 
for  her  husband."  He  also  heard  the  redeemed  praising 
God  and  saying  :  "  Thou  art  worthy,  O  Lord,  to  take  the 
book,  and  to  open  the  seals  thereof,  because  Thou  wast 
slain,  and  hast  redeemed  us  to  God  in  Thy  blood,  out  of 
every  tribe,  and  tongue,  and  people,  and  nation."  ^ 

Thanks  be  to  God  for  the  ever-abiding  Presence  of  our 
Living  Head.  Even  as  the  pillar  of  cloud  by  day  and  of 
fire  by  night  consoled  the  Israelites  during  their  journey 
through  the  desert,  as  the  Shechinah  rested  over  the  Ark, 
even  so  we  possess  our  Emmanuel.  We  can  make  the 
words  of  the  Psalmist  our  own  and  exclaim  joyfully  :  "  Our 
God  is  our  refuge  and  strength,  a  present  helper  in  troubles. 
.  .  .  The  most  High  hath  sanctified  His  own  tabernacle. 
God  is  in  the  midst  thereof ,  it  shall  not  be  moved.  .  .  . 
The  Lord  of  armies  is  with  us,  the  God  of  Jacob  is  our 
protector."  * 

SUMMARY   FOR    MEDITATION 

First  Prelude. — Represent  to  yourself  our  Lord  standing 
in  the  midst  of  His  disciples  and  saying  to  them  :  "  Lo,  I  am 
with  you  always,  even  to  the  consummation  of  the  world." 

Second  Prelude. — Ask  for  the  gift  of  a  firm  faith  in  the 
ever-abiding  presence  of  Jesus  in  His  Church. 

1  Apoc.  V.  9.  '  Ps.  xlv.  passim. 

410 


"  Christ  is  the  Head  of  the  Church '' 

First  Point.—"  Jesus  is  the  Vine,"  "  the  fountain  of  living 
waters,"  *'  the  Good  Shepherd  "  who  "  goeth  before  "  and 
leads  His  sheep.  These  metaphors  point  to  an  abiding 
presence. 

Second  Point. — Jesus  is  really  present  and  active  in  the 
Holy  Eucharist.  In  it  are  set  forth  the  mysteries  and  virtues 
of  His  three  phases  of  life  as  the  Son  of  Man — the  Hidden,  the 
Public  and  the  Suffering  Life.  It  also  expresses  certain  fea- 
tures of  His  Glorious  Life. 

Third  Point. — Jesus  is  ever  present  in  His  Church  in  virtue 
of  His  Omnipresence  and  Omnipotence.  He  is  with  her  as 
(i)  the  source  of  spiritual  life,  (2)  of  truth,  (3)  of  authority. 
He  is  to  His  Church  and  to  each  individual  Christian  the  bond 
of  union,  the  pledge  of  immortality,  the  gage  of  final  victory. 

Colloquy. —Thank  our  Lord  for  the  blessed  assurance  of 
His  continual  presence  in  the  Church.  Ask  that  you  may 
always  be  intimately  united  to  Him,  growing  in  grace  and 
in  knowledge  of  Him.  Pray  for  the  gift  of  a  firm  faith,  that, 
both  in  personal  trials  and  those  which  assail  the  Church,  you 
may  lean  upon  Him  who  abides  with  you  and  His  Spouse. 
Thank  Him  for  having  given  the  blessed  prerogative  of  in- 
faUibility  to  His  Vicar.  Ask  for  the  grace  of  final  perseverance. 
Pray  for  those  who  are  in  mortal  sin,  and  for  schismatics. 


411 


CHAPTER   XXXIII 

"HE    SITTETH   AT   THE    RIGHT   HAND 
OF   GOD" 

THE  Jews  looked  forward  to  the  advent  in  time  and 
upon  earth  of  the  King  Messias,  who  should  inaugur- 
ate a  glorious,  temporal  kingdom — of  which  Jerusalem 
was  to  be  the  seat  of  government ;  to  a  king,  who  should  be 
exempt  from  death,  in  virtue  of  His  inherent  immortality. 
Overlooking  the  predictions  which  announced  the  sufferings 
of  the  Just  Servant  of  the  Lord,  Israel  grasped  eagerly  at 
those  which  concerned  the  Messias'  glory,  and  these  are 
explicit  and  numerous. 

Isaias  foresaw  that  a  King  should  "  reign  in  justice." 
David  places  this  assertion  of  kingship  upon  the  lips  of  the 
Christ :  "  Behold,  I  am  appointed  king  by  Him  over  Sion, 
His  holy  mountain  .  .  .  preaching  His  commandment."  ^ 
The  Royal  Psalmist  also  represents  the  Eternal  Father 
appointing  to  His  Son  a  Kingdom :  '*  The  Lord  said  unto 
my  Lord :  Sit  Thou  at  My  right  hand,  until  I  make  Thy 
enemies  Thy  footstool.  The  Lord  will  send  the  sceptre  of 
Thy  power  out  of  Sion.  Rule  Thou  in  the  midst  of  Thy 
enemies."  ^  David  also  foretells  the  triumphant  Ascension 
of  our  Lord  to  His  Father's  right  hand,  and  records  the 
anthems  of  the  angelic  choirs  :  "  Lift  up  your  gates,  O  ye 
princes,  and  be  ye  lifted  up,  O  eternal  gates,  and  the  King 
of  Glory  shall  come  in.  Who  is  this  King  of  Glory  ?  The 
Lord  who  is  strong  and  mighty,  the  Lord  mighty  in  battle."  ^ 
Zacharias  wrote  of  the  King  Messias,  as  though  he 
himself  had  been  an  eye-witness  of  Christ's  Triumphal 

»  Ps.  ii.  6.  »  Ibid.,  cix.  i.  ^  /^/^^  xxiii.  7. 

412 


"He  Sitteth  at  the  Right  Hand" 

Entry  into  Jerusalem  on  Palm  vSunday.  He  exclaims: 
"  Rejoice  greatly,  O  daughter  of  Sion  ;  shout  for  joy,  O 
daughter  of  Jerusalem  :  Behold  Thy  King  will  come  to 
thee,  the  Just  and  Saviour  :  He  is  poor  and  riding  upon  an 
ass.'*  If  the  prophetic  words  spoke  of  the  ignominies  and 
death  of  the  Messias — as  they  did  most  expUcitly — ^the 
Jewish  teachers  had  recourse  to  the  theory  that  God  would 
send  two  dehverers,  one  who  should  suffer  and  one  destined 
to  reign.  Israel  could  not  reconcile  the  idea  of  a  suffering 
Messias  with  a  glorious  Messias— of  the  two  phases  being 
united  in  one  person. 

The  Messias  was  to  reign :  upon  this  point  the  prophets 
spoke  clearly.  The  heralds  sounded  forth  no  uncertain 
note  touching  His  Royalty.  Also  from  the  moment  of 
His  Incarnation,  and  even  during  His  Hidden  Life,  we  find 
allusions  to  His  kingship  and  prophecies  concerning  it. 
Thus  Gabriel  prophesied  to  our  Lady  the  dignity  of  her 
Son  :  "He  shall  be  great  .  .  .  the  Lord  God  shall  give 
unto  Him  the  throne  of  David  His  father,  and  He  shall 
reign  in  the  house  of  Jacob  for  ever,  and  of  His  kingdom 
there  shall  be  no  end."  ^  Choirs  of  angels  heralded  the  birth 
of  the  Babe  of  Bethlehem  ;  the  Magi  came  from  the  East 
bringing  symbolical  gifts  to  the  newly-bom  King  of  the 
Jews.  Herod  the  Great  seated  upon  his  tottering,  blood- 
stained throne,  wielding  the  sceptre  of  iniquity,  trembled 
when  hearing  of  a  possible  rival,  and,  in  the  vain  hope 
of  killing  the  Divine  Child,  massacred  the  infants  of 
Bethlehem. 

Thirty  years  passed  during  which  Jesus  lived  a  hidden 
hie  of  poverty  and  labour,  years  of  childhood  spent  in  exile, 
years  of  youth  and  riper  manhood  during  which  our  King 
toiled  incognito,  as  the  Carpenter  of  Nazareth,  realising  the 
prophet's  words,  "  He  is  poor."  Yet  all  the  time.  He  was 
building  up  His  Throne.  Six  months  before  Jesus  came 
forth  from  the  seclusion  of  Nazareth,  St.  John  the  Baptist 
commenced  his  ministry.  The  herald  bore  witness  to  the 
royalty  of  his  Master  :  "He  that  Cometh  from  Heaven,  is 
1  St.  Luke  i.  32. 


From  the  Sepulchre  to  the  Throne 

above  aU  "  ;  "  The  Father  loveth  the  Son,  and  He  hath 
given  all  things  into  His  hand."  ^ 

How  did  Jesus  proclaim  His  Royalty  ?  At  first,  we 
find  only  veiled  allusions  to  it,  but  as  the  time  of  His  Passion 
approached  He  spoke  more  clearly.  A  few  examples  will 
prove  this  statement.  When  explaining  the  parable  of  the 
wheat  and  the  cockle,  Jesus  said  :  "  The  Son  of  man  shall 
send  His  angels,  and  they  shall  gather  out  of  His  Kingdom 
all  scandals."  ^  He  told  His  Apostles  He  would  be  ashamed 
of  those  who  had  denied  Him  "  when  He  shall  come  in  His 
Majesty."  The  parables  of  the  king  and  the  unmerciful 
servant,  of  the  king  who  went  into  a  far  country  to  receive 
a  kingdom,  of  the  marriage  of  the  king's  son,  and  of  the 
sheep  and  the  goats  all  set  forth  Christ's  claim  to  a  royal 
throne.  That  the  Jews  understood  Him  is  clear  from  their 
accusations  against  Him,  in  which  they  perverted  His 
words  :  in  presence  of  Pilate,  Christ's  enemies  said  :  "  We 
have  found  this  man  .  .  .  forbidding  to  give  tribute  to 
Caesar,  and  saying  that  He  is  Christ  the  King." 

When  Pilate  heard  this,  he  put  a  question  which  gave 
our  Lord  the  opportunity  of  clearly  stating  His  Royalty. 
The  governor  said  :  "  Art  Thou  the  King  of  the  Jews  ?  " 
Thereupon,  Jesus  replied  plainly  in  the  affirmative  :  "  My 
Kingdom  is  not  of  this  world.  .  .  .  Pilate  therefore  said 
to  Him  :  Art  Thou  a  king  then  ?  Jesus  answered  :  Thou 
sayest  that  I  am  a  king.  For  this  I  was  bom,  and  for  this 
I  came  into  the  world."  ^  Most  certainly,  Pilate  understood 
that  Jesus  laid  claim  to  being  a  king,  for  the  Gospel  records 
that  "  Pilate  wrote  a  title  also  and  he  put  it  upon  the  cross, 
and  the  writing  was  :  Jesus  of  Nazareth,  the  King  of  the 
Jews,"  and  when  the  chief  priests  said  to  the  Roman  Gover- 
nor :  "  Write  not :  The  King  of  the  Jews,  but  that  He 
said  :  I  am  the  King  of  the  Jews,  Pilate  answered  :  What 
I  have  written,  I  have  written,"  and  that  title  expressed 
the  truth,  though  but  partially.  The  whole  truth  was  set 
forth  in  our  Lord's  words  to  His  Apostles  before  giving 

*  St,  John  iii.  31,  35-  *  St.  Matt.  xiii.  41. 

•  St.  John  xviii.  passim. 

414 


"  He  Sitteth  at  the  Right  Hand " 

them  their  great  Commission  :  "All  power  is  given  to  Me 
in  Heaven  and  in  earth.''  This  is  infinitely  greater  than  the 
simple  sovereignty  of  the  Jewish  nation,  since  it  includes 
all  Creation,  all  mankind  and  the  heavenly  hosts,  as  Christ's 
chosen  witnesses  constantly  affirmed. 

Thus  in  the  Acts  of  the  Apostles,  we  find  that  the 
accusation  brought  against  St.  Paul  and  his  companions 
at  Thessalonica  was  that  these  men  did  things  "  contrary 
to  the  decrees  of  Caesar,  saying  that  there  is  another  king 
Jesus."  1  To  the  Ephesian  converts,  St.  Paul  wrote  of 
Christ's  royalty,  telling  them  how  God  had  shewn  "  the 
might  of  His  power  which  He  wrought  in  Christ  raising 
Him  up  from  the  dead,  and  setting  Him  on  his  right  hand 
in  the  heavenly  places.  Above  all  principahty  and  power 
and  virtue  and  dominion  .  .  .  and  hath  subjected  all 
things  under  His  feet."  2  These  words  prove  our  Lord's 
Royalty  as  well  as  His  Headship  over  the  whole  Church. 
In  the  Epistle  to  the  Colossians,  this  Apostle  speaks  of 
Jesus'  having  acquired  His  Kingdom  by  right  of  conquest : 
"  despoihng  the  principalities  and  powers  "  (of  the  devil 
and  his  angels),  "  He  hath  exposed  them  confidently  in 
open  shew,"  i.e.  He  has  defeated  them  pubhcly  in  presence 
of  men  and  of  angels,  "  triumphing  over  them  in  Himself,"  ^ 
in  that,  by  the  Redemption,  He  ransomed  those  whom 
Satan  and  Death  held  captive,  as  St.  Paul,  quoting  and 
confirming  the  words  of  the  prophet  Osee,  sets  forth,  "  Death 
is  swallowed  up  in  victory,"  through  the  power  of  our 
King  who  will  raise  all  men  from  the  grave. 

St.  Peter  refers  to  "  the  everlasting  Kingdom  of  our 
Lord  and  Saviour  Jesus  Christ."  *  The  beloved  disciple, 
however,  excels  all  the  sacred  writers  in  proclaiming  the 
Kingship  of  Christ,  and  the  Apocalypse  may  be  called  the 
Gospel  of  our  Lord's  Royalty. 

"  A  threefold  cord  is  not  easily  broken,"  and  we  have 
triple  witnesses  to  Jesus'  Kingship — ^that  of  the  prophets. 
His  own  testimony,   and  the  witness  of   His  Apostles, 

^  Acts  xvii.  7.  2  Eph.  i.  19, 

»  Col,  ii.  15,  *  2  Pet.  i,  11. 


From  the  Sepulchre  to  the  Throne 

Therefore  the  Church  teaches  that  Christ  as  King  "  sitteth 
at  the  right  hand  of  God  in  the  glory  of  the  Father  "  ;  she 
worships  Him  as  "  the  King  of  Glory." 

Our  Emmanuel  has  entered  His  Kingdom  in  triumph — 
that  Kingdom  which  "  is  not  of  this  world."  In  the  glorious 
vision  granted  to  the  beloved  disciple  in  his  old  age,  he  saw 
the  Son  of  Man  in  His  Majesty  as  King  and  High  Priest. 
St.  John  gazed  upon  :  "  One  hke  to  the  Son  of  Man,  clothed 
with  a  garment  down  to  the  feet  and  girt  about  the  paps 
with  a  golden  girdle."  These  words  describe  our  Lord  as 
King  and  High  Priest,  robed  in  His  golden  vestments  and 
ministering — ^for  the  girdle  was  only  worn  by  the  priests 
when  performing  their  sacred  duties.  A  description  of 
His  Person  follows,  which  brings  to  our  minds  the  marvel- 
lous scene  of  the  Transfiguration,  though  far  excelling  it 
in  symbols  of  the  Divinity  :  "  His  head  and  His  hairs  were 
white,  as  white  wool,  and  as  snow.  His  eyes  were  as  a 
flame  of  fire  ;  his  feet  like  unto  fine  brass,  as  in  a  burning 
furnace.  And  His  voice  as  the  sound  of  many  voices. 
And  he  had  in  His  hand  seven  stars,  and  from  His  mouth 
came  out  a  sharp  two-edged  sword,  and  His  face  was  as 
the  sun  shineth  in  His  power."  ^ 

Such  is  the  King  of  Glory  in  His  sublime,  supreme, 
eternal  Kingdom.  The  prophetic  words  are  accomplished  : 
"  Thou  hast  made  Him  a  little  less  than  the  angels  "  (i.e.  in 
His  Humanity),  then  when  the  Redemption  of  man  was 
accomplished,  "  Thou  hast  crowned  Him  with  glory  and 
honour,  and  hast  set  Him  over  all  the  works  of  Thy  hands. 
Thou  hast  subjected  all  things  under  His  feet."  2  On  His 
throne  at  the  right  hand  of  God,  He  receives  the  Homage 
of  the  universal  Church.  In  Heaven,  eternally  the  redeemed 
sing  their  new  canticle  :  "  Thou  art  worthy,  O  Lord,  to 
take  the  book  and  to  open  the  seals  thereof,  because  Thou 
wast  slain,  and  hast  redeemed  us  to  God  in  Thy  blood,  out 
of  every  tribe,  and  tongue  and  nation.  And  hast  made  us 
to  our  God  a  kingdom  and  priests."  ^  After  the  vision  of 
the  seahng  of  the  tribes,  St.  John  saw  :  "  a  great  multitude 
1  Apoc.  i.  13.  *  Ps.  viii.  6.  '  Apoc.  v.  9. 

416 


"He  Sitteth  at  the  Right  Hand" 

...  of  all  nations,  and  tribes  and  peoples  and  tongues, 
standing  before  the  throne,  and  in  sight  of  the  Lamb, 
clothed  in  white  robes,  and  palms  in  their  hands  .  .  .  say- 
ing :  Salvation  to  our  God,  who  sitteth  upon  the  throne, 
and  to  the  Lamb."  ^  Again  when  the  saints  glorified  God 
for  having  gained  the  victory  over  the  "  great  harlot,"  the 
aged  Seer  of  Patmos  heard  "  the  voice  of  many  people  in 
Heaven,  saying :  Alleluia.  Salvation,  and  glory,  and 
power  to  our  God."  ^ 

From  the  dim  realms  of  purgatory,  where  the  souls  of 
the  faithful  are  purified  "  as  by  fire,"  ever  rises  the  incense 
cloud  of  prayer  and  praise.  This  is  their  sole  occupation 
as  they  wait  patiently  for  the  moment  of  their  deUverance, 

"  Letting  the  fire  burn  out  their  stains, 
And  worshipping  God's  purity." 

They  have  no  thoughts  for  earth,  God  alone  is  the  One  to 
whom  they  aspire — and  night  and  day,  as  men  count  time, 
their  prayer  ascends  to  the  foot  of  the  great  white  throne  : 
"  How  long,  O  Lord,  holy  and  true,  how  long  ?  " 

From  the  Church  militant,  from  the  battle-field  of  earth, 
above  the  din  of  arms,  ascends  the  incense  of  adoration, 
praise,  thanksgiving  and  petition.  The  Holy  Sacrifice  is 
offered  every  hour  upon  the  thousands  of  altars.  The 
Divine  Office  of  the  Church  sends  up  its  ceaseless  anthems 
of  praise  and  supplication  and,  over  and  above  the  united 
worship  of  the  Spouse  of  Christ,  rise  the  countless  acts  of 
adoration,  the  thanksgivings  and  the  earnest  cries  in  their 
hour  of  distress,  from  the  faithful  who  are  bearing  the  brunt 
of  the  conflict. 

As  in  the  Temple,  the  chants  were  psalmodied  by  two 
choirs,  so  in  the  Heavenly  Jerusalem,  saints  and  angels 
alternate  their  anthems  of  praise  to  our  King  and  theirs. 
St.  John,  after  recording  the  new  canticle  of  the  redeemed, 
tells  us  that  he  heard  :  "  The  voice  of  many  angels  round 
about  the  throne,  and  the  living  creatures,  and  the  ancients 
. . .  saying  with  a  loud  voice :    The  Lamb  that  was  slain 

1  Apoc,  vii.  9.  2  Jbid^^  xix.  i. 

417  2  D 


From  the  Sepulchre  to  the  Throne 

is  worthy  to  receive  power,  and  divinity,  and  wisdom,  and 
strength,  and  honour,  and  glory,  and  benediction."  Then 
follows  the  anthem  of  the  heavenly  choirs  praising  God  in 
unison  :  "To  Him  that  sitteth  on  the  throne,  and  to  the 
Lamb,  benediction  and  honour,  and  glory  and  power  for 
ever  and  ever."  ^  In  Hke  manner,  after  the  sealing  of  the 
tribes,  we  find  the  angels,  the  ancients,  and  the  four  living 
creatures  repeating  the  chant  of  the  elect,  saying  :  "  Amen, 
benediction  and  glory,  and  wisdom  and  thanksgiving, 
honour,  power,  and  strength  to  our  God  for  ever  and 
ever."  2 

The  vision  of  Daniel  is  fulfilled,  in  which  He  foresaw  the 
Ascension  and  enthronement  of  the  Messias :  He  writes  : 
"  Lo,  One  like  the  Son  of  Man,  came  with  the  clouds  of 
heaven,  and  He  came  even  to  the  Ancient  of  Days,  and  they 
presented  Him  before  Him.  And  He  gave  Him  power  and 
glory  and  a  kingdom  :  and  all  peoples,  tribes,  and  tongues 
shall  serve  Him  :  His  power  is  an  everlasting  power  that 
shall  not  be  taken  away,  and  His  kingdom  shall  not  be 
destroyed."  ^ 

Therefore,  the  Ancient  of  Days  bestowed  the  Kingdom 
upon  His  Son  as  Man  ;  and  ''  by  the  right  hand  of  God," 
Jesus  was  exalted.  "  The  Lord  said  to  my  Lord  :  Sit  Thou 
at  My  right  hand,  until  I  make  Thy  enemies  Thy  foot- 
stool." 4  There  he  must  reign  for  ever  "the  Prince  of  the 
kings  of  the  earth,"  "  the  King  of  Kings,  and  Lord  of 
Lords,"  "  the  King  of  Ages."  Truly,  "  The  Father  loveth 
the  Son,  and  He  hath  given  all  things  into  His  hand."  ^ 

In  the  parable  of  the  talents,  our  Lord  represents  Him- 
self as  a  certain  nobleman  who  went  into  a  far  country  to 
receive  for  himself  a  kingdom.  On  his  return  as  a  king,  he 
rewards  his  faithful  servants  saying,  "  Well  done,  good  and 
faithful  servant  .  .  .  enter  thou  into  the  joy  of  thy  lord*' — of 
that  lord,  now  a  monarch  who  has  just  entered  into  the 
possession  of  His  kingdom.  Jesus,  the  Son  of  God,  became 
Incarnate,  He  descended  from  Heaven  to  earth,  that  "  far 

*  Apoc.  V.  II.  2  U)id.,  vii.  12. 

^  Dan.  vii.  13.  *  Ps.  cix.  i.  ^  gt.  John  iii,  35, 

418 


"  He  Sitteth  at  the  Right  Hand " 

country  "  in  which  He  won  His  sovereignty,  then  returning 
to  the  Father,  He  received  His  Kingdom  and  His  joy  \vvls 
full.  No  human  pen  can  portray,  no  human  intelligence 
conceive  "  the  length  and  breadth,  the  height  and  depth  " 
of  that  joy.  It  is  recorded  that  once  Jesus  "  rejoiced 
(literally  "  exulted  ")  in  the  Holy  Ghost,"  because  God  had 
revealed  the  truths  concerning  the  kingdom  of  God  to  the 
"  little  ones  "  of  His  flock,  then  He  went  on  to  praise  and 
extol  the  Father,  saying :  "  Yea,  Father,  for  so  it  hath 
seemed  good  in  Thy  sight.  All  things  are  delivered  to  Me 
by  the  Father."  ^  He  looked  forward  to  the  possession  of 
that  Kingdom  with  joy,  and  the  thought  helped  Him  to 
endure  the  cross,  despising  the  shame. 

The  aspects  of  the  joy  of  our  Risen  Saviour  are  mani- 
fold, for  He  is  perfect  Man,  as  well  as  God.  He  can  rejoice 
in  reigning  by  His  own  right,  of  having  won  His  Kingdom 
by  hard-fought  battles.  A  kingdom  won  is  a  greater  joj^ 
than  a  kingdom  inherited  or  conferred.  Jesus  our  King 
obtained  His  realms  by  humbhng  Himself,  "  becoming 
obedient  unto  death,  even  the  death  of  the  cross.^  It  was 
through  "  the  suffering  of  death  "  that  He  was  "  crowned 
with  glory  and  honour."  ^ 

The  joy  of  success  is  proportioned  to  the  magnitude  of 
the  undertaking,  the  difficulty  of  the  task,  and  the  suffer- 
ings endured  by  the  conqueror.  Judged  from  these  three 
points  of  view  only — ^for  many  others  might  be  given — what 
must  have  been  the  joy  of  Jesus  when  it  was  "  full,"  as  ours 
will  be  some  day !  Our  King  has  triumphed  over  all  His 
foes.  He  spoiled  principalities,  and,  like  the  w^arrior  chiefs 
of  old.  He  has  bound  His  captives  to  his  chariot  wheels. 
**  He  led  captivity  captive,"  having  overcome  Satan,  death 
and  hell.  He  robbed  death  of  its  captives  and  took  them 
to  grace  His  beneficent  triumph.  By  dying,  He  overcame 
death  and  passed  from  the  sepulchre  to  His  Throne,  thus 
vindicating  His  honour  by  fulfilling  all  His  promises  and 
proving  Himself  to  be  indeed  the  long-expected  Messias. 

He  has  the  joy,  too,  of  having  overcome  the  enemies  of 

1  St.  Luke  X.  21.  2  Phil.  ii.  8.  a  Heb.  ii.  9. 

419 


From  the  Sepulchre  to  the  Throne 

God  and  man — the  devil  and  the  power  of  sin.  He  rejoices 
now  that  upon  earth,  He  steadfastly  set  His  face  to  go  to 
Jerusalem  to  die  for  the  souls  of  men — ^for  in  the  redeemed 
who  stand  around  His  throne,  He  sees  His  trophies.  They 
are  there  because  He  shed  His  Blood  for  them  ;  they  owe 
their  Redemption  to  His  love.  No  human  being  can  rejoice 
over  the  salvation  of  a  soul  as  God  does,  for  He  alone  knows 
its  pricelessness. 

He  has  joy  in  the  fidelity  of  His  faithful  servants  upon 
earth.  As  God  looked  with  pleasure  upon  Job,  so  the  Son 
of  God  looks  down  from  His  dwelling-place  upon  the  millions 
of  Christians  who  are  serving  Him  now  in  great  tribulation, 
who  are  giving  their  hves  wholly  to  Him,  who  are  fighting 
the  good  combat  and  thus  laying  hold  of  eternal  life.  How 
He  rejoices  in  those  who  are  thus  suffering  for  Him,  knowing 
how  great  will  be  their  reward  ! 

He  rejoices  in  their  future  happiness  by  anticipation, 
even  as  He  rejoices  in  the  present  happiness  of  His  Saints, 
and,  above  all,  in  the  felicity  of  Mary,  His  blessed  Mother. 
She  has  entered  into  His  joy  and  He  enters  most  fully  into 
hers.  When  Jesus  told  His  disciples  on  the  eve  of  His 
Passion  that  He  would  have  them  closely  united  to  Him, 
even  as  the  branches  are  to  the  Vine,  He  added  :  "  These 
things  I  have  spoken  to  you,  that  My  joy  may  be  in  you 
and  your  joy  may  be  full."  ^  In  Heaven,  our  joy  will  be  in- 
deed full  as  that  of  the  saints  is  now.  Jesus  invites  the  souls, 
He  has  ransomed  with  His  Blood,  to  enter  into  His  joy,  as 
in  an  ocean,  for  never  could  humanity  contain  its  plenitude. 

Our  King  has  joy,  too,  in  the  companionship  of  His 
Disciples,  He  willed  they  should  be  with  Him,  and  their 
presence  helps  to  constitute  His  joy.  Jesus,  who  upon 
earth  "  made  that  Twelve  should  be  with  Him,"  is  glad  to 
have  their  companionship  for  all  eternity — sitting  upon  their 
thrones ;  glad  to  have  made  them  '*  kings  and  priests  unto 
God."  He  who  wept  when  Jenisalem  rejected  His  invita- 
tions to  come  unto  Him,  rejoices  to  have  "thousands  upon 
thousands  "  with  Him,  having  gladly  responded  to  His 
*  St.  John  XV.  II. 
420 


"He  Sitteth  at  the  Right  Hand" 

advances.  He  delights  to  crown  His  saints  when  their  combat 
is  ended.    He  enters  most  fully  into  their  joy  of  victory. 

Our  King  rejoices  also  in  the  anticipation  of  the  final 
triumph.  We  must  perforce  use  the  word  "  anticipation," 
because  with  our  limitations  and  finite  conceptions,  we  can 
but  express  ourselves  in  terms  of  human  experience,  of  time 
and  space.  The  psalmist  exclaims,  "  A  thousand  years  in 
Thy  sight  are  as  yesterday,  which  is  past,  as  a  watch  in  the 
night."  1  Therefore  to  our  Emmanuel,  the  victory  is  as 
good  as  won  ;  He  sees  the  enemy  taking  flight,  and  over- 
thrown ;  He  rejoices  in  the  certainty  of  the  ultimate 
victory.  He  sees  already  the  preparatives  for  "  the  mar- 
riage supper  "  when  to  the  Church,  His  Bride  :  It  is  granted 
that  she  should  clothe  herself  with  fine  linen,  glittering  and 
white,  for  the  fine  linen  are  the  justifications  of  saints."  ^ 
He,  to  whom  all  things  are  present,  even  now  beholds  the 
Church,  so  dear  to  Him,  *'  prepared  as  a  bride,  adorned  for 
her  husband."  ^ 

It  is  a  joy  to  our  King  to  know  that  He  has  restored  to 
Creation  its  primitive  order ;  that  once  more  God  will  be 
supreme  in  His  own  world,  even  as  He  was  before  the  fall  of 
man.  The  Son  has  given  back  to  the  Father  all  the  glory 
and  infinitely  more,  than  sin  had  robbed  Him  of,  by  rebel- 
ling against  His  rights  as  Creator.  The  joy  of  the  Son  at 
having  restored  His  Father's  Glory  and  vindicated  His 
honour  is  in  proportion  to  the  infinite  depths  of  the  love  of 
Jesus  for  His  Father,  and  who  can  measure  the  depths  of 
that  abyss  ?  Therefore,  our  King  has  eternally  the  joy  of 
His  "  Consummatum  est."  The  work,  given  Him  by  the 
Father,  is  completed,  humanity  is  reconciled  to  God,  chaos 
has  been  reduced  to  order.  Already  the  blessed  vision  of 
the  final  victory  is  before  Him,  already  He  hears  "  the  great 
voices  in  Heaven  "  proclaiming  to  ail  Creation  that :  **  The 
kingdom  of  this  world  is  become  our  Lord's  and  His  Christ's, 
and  He  shall  reign  for  ever  and  ever."  * 

Another  source  of  joy  to  our  crowned  and  enthroned 
1  Ps.  Ixxxix.  3.  2  Ajwc.  xix.  8. 

3  Ibid.^  xxi.  2.  *  Ibid.,  xi.  15. 

421 


From  the  Sepulchre  to  the  Throne 

King  is  the  immutability  of  His  Kingdom.  All  the  pro- 
phecies, concerning  the  reign  of  the  Messias,  bring  into 
reUef  that  its  duration  shall  be  eternal.  "  He  shall  reign 
for  ever  and  ever  "  is  the  joyous  anthem  of  saints  and  angels. 
No  happiness  that  is  unstable  and  ephemeral  can  ever  be 
real,  since  the  frailty  of  its  tenure  is  an  ever  present  source 
of  anxiety.  But  in  Heaven,  the  bhss  of  the  redeemed  is 
l^erfect,  because  it  is  characterized  by  eternal  stabihty. 
Therefore  to  our  King,  who  purchased  His  crown  at  the 
price  of  His  Precious  Blood,  one  of  its  most  precious  jewels 
must  be  its  stabihty.  Thanks  be  to  God,  that  the  Kingdom 
of  our  Lord  is  eternal ;  that  all  who  enter  the  Heavenly 
Jerusalem  and  contemplate  the  Beatific  Vision,  become 
"  pillars  "  in  the  Temple  of  God  and  "  go  out  no  more." 

In  Heaven,  Jesus  is  still  perfect  Man,  and  the  glorifica- 
tion of  His  human  Body  with  Its  faculties  and  senses — the 
raptures  of  the  Beatific  Vision — must  be  to  Him  as  Man, 
a  source  of  unspeakable  felicity,  even  as  it  will  be  for  us, 
though  His  all-perfect  Body  and  Soul  have  necessarily  an 
infinitely  greater  capacity  for  beatitude  than  ours.  There- 
fore, Jesus  rejoices  as  Man,  that  henceforth  "  there  is  no 
curse  any  more  "  of  sin  or  its  consequences ;  His  blessed 
Soul  no  longer  bears  the  burden  of  man's  iniquities  ;  His 
senses  have  each  their  proper  objects  conducing  to  happi- 
ness. He  rejoices  in  all  that  is  lovable  and  beautiful.  The 
anthems  of  the  angels  and  saints  are  agreeable  to  Him. 

In  the  Child's  Book  of  Saints}  there  is  a  charming  para- 
graph in  one  of  the  Gaehc  legends.  An  abbot  having 
enquired  concerning  the  exquisite  singing  of  a  bird,  a  young 
monk,  Diarmait,  told  him  it  was  a  blackbird.  Thereupon, 
the  abbot  replied,  addressing  both  the  monk  and  his  own 
soul :  "  O  soul,  0  Diarmait,  is  it  not  wonderful  that  the 
small,  senseless,  creature  should  praise  God  so  sweetly  in 
the  dark  ?  .  .  .  Gladly  could  I  have  listened  to  that  singing 
even  till  to-morrow  was  a  day :  and,  yet  it  was  but  the 
singing  of  a  little  earth  wrapped  in  a  handful  of  feathers. 
O  soul,  tell  me  what  it  must  be  to  hsten  to  the  singing  of  an 

1  By  W.  Canton. 
422 


"  He  Sitteth  at  the  Right  Hand  " 

Angel,  a  portion  of  Heaven  wrapped  in  the  glory  of  God's 
love  !  "  What  must  it  be  to  hear  the  singing  of  the  nine 
choirs  of  the  heavenly  Hosts  and  the  great  multitude  of 
the  redeemed,  whom  no  man  can  number  ?  Truly,  Heaven 
is  the  full,  i)erfect,  pure,  gratification  of  all  man's  faculties 
and  senses,  for  our  Emmanuel  as  for  the  elect. 

"  He  sitteth  at  the  right  hand  of  God."  In  these  words 
our  imperfect  human  language  expresses  the  truth  that  the 
Risen  Saviour,  as  Man,  holds  the  highest  place  in  Heaven. 
Most  theologians  hold  that  Heaven  is  a  place — some  portion 
of  Immensity — ^for  a  glorified  Body,  even  that  of  the  Son  of 
God,  is  not  ubiquitous,  except  in  the  Blessed  Sacrament. 
The  descriptions  of  the  Apocalypse  point  necessarily  to  a 
place  rather  than  a  state.  Reason  tells  us  that  there  must 
be  some  marked  division  between  the  abode  of  the  just  and 
that  of  the  lost.  Hence  the  Session  of  our  King,  at  the 
right  hand  of  His  Father,  impUes  that  He  holds  a  dignity 
in  the  Heavenly  Jerusalem,  bestowed  upon  Him  as  Man — 
the  reward  of  His  sufferings. 

He  "  sitteth, ''  and  this  connotes  rest  and  security.  He 
"  rests  from  His  labours."  He  is  seated,  no  longer  foot- 
sore, hungry  and  thirsty,  as  when  He  sat  by  the  well  in 
Samaria  waiting  for  a  sinful  woman,  but,  robed  in  vestments 
of  Light,  He  has  taken  His  place  upon  the  throne  prepared 
for  Him  from  eternity.  The  high  priest  in  the  Temple 
ministered  standing  or  prostrate ;  the  angel  hosts  faU 
down  before  our  King,  but  in  Heaven,  He  is  represented 
as  sitting,  the  attitude  of  one  who  commands.  He  sits 
patiently  "  from  henceforth  expecting  until  His  enemies 
be  made  His  footstool."  His  work  upon  earth,  that  which 
had  to  be  accomplished  in  the  days  of  His  flesh,  is  completed. 
Henceforth  He  can  rest  in  peace,  security  and  beatitude. 
The  fondest  desire  of  His  Soul  is  gratified,  "  for  by  one 
oblation,  He  hath  perfected  for  ever  them  that  are  sancti- 
fied," and  this  latter  phrase  in  His  prescience  includes  all 
whom  the  Father  hath  given  Him — even  we  ourselves, 
unworthy  though  we  be. 

It  was  on  the  Lord's  day  that  St.  John  saw  the  wondrous 
423 


From  the  Sepulchre  to  the  Throne 

vision  of  the  Son  of  God  seated  in  His  Majesty,  and  our 
King,  Jesus  Christ,  rests  on  the  seventh  day— the  number 
that  expresses  fuhiess,  completion,  repose,  from  ''  all  His 
work  which  He  hath  done,"  and  even  as  God  took  pleasure 
in  His  Creation,  so  the  Son  of  God  saw  His  work  too  "  was 
good."  His  saints  rest  with  Him :  for  millions,  already 
the  vision  of  the  new  heaven  and  the  new  earth  is  reahsed. 
"The  tabernacle  of  God  "  is  even  now  "  with  men,"  and 
He  dwells  with  them,  and  neither  "mourning,  sorrow  nor 
death  "  can  disturb  their  rest.  To  those,  who  "  rest  in 
peace,"  all  former  things  "  are  passed  away  "  and  time  is 
no  more.  How  many  of  our  beloved  dead  are  with  Him 
living  for  evermore  I 

Yet  though  our  King  rests  from  His  labours.  He  is  ever 
active,  for  He  is  the  Life,  and  hfe  must  ever  manifest  itself 
by  activity.  If  the  sacred  Scriptures  represent  our  King 
as  "  sitting  "  upon  His  throne,  they  also  speak  of  Him  as 
"  standing  upon  Mount  Sion,"  and  walking  "  in  the  midst 
of  the  seven  golden  candlesticks."  ^  He  takes  an  active 
part  in  the  government  of  His  Church  upon  earth,  as  well 
as  in  that  of  the  Church  Triumphant.  The  Acts  of  the 
Apostles  reveal  our  "  Lord  working  withal."  He  overruled 
the  lot  so  that  it  should  fall  upon  Matthias  ;  He  blessed 
the  ministry  of  His  Apostles,"  confirming  the  word  with 
signs  which  followed,"  ^  as  when  St.  Peter  cured  Eneas,  and 
vSt.  Paul  struck  Elymas  bUnd.  When  St.  Stephen,  the 
protomartyr,  stood  before  his  judges,  our  Risen  Lord  mani- 
fested Himself  to  him,  and  the  heroic  Christian  martyr  saw 
the  "  Son  of  Man,  standing  on  the  right  hand  of  God," 
waiting  to  receive  his  spirit,  strengthening  him  for  the  com- 
bat. Our  King  also  shewed  Himself  to  Saul  of  Tarsus, 
and  delivered  Peter  from  prison,  by  the  ministry  of  an 
angel.  He  is  ever  working  in  the  Church  as  her  Head,  her 
High  Priest,  her  crowned  King. 

Christ  is  active,  likewise,  in  the  world.    All  things  are 

committed  into   His   hands.    He   rules   and   guides   the 

destinies  of  nations  to  His  own  designs.    He  holds  the 

1  Apoc.  ii.  I.  *  St.  Mark  xvi.  20. 

424 


cc 


He  Sitteth  at  the  Right  Hand 


seals,  He  controls  all  human  events,  disposing  them  so  that 
"  all  things  work  together  for  good  "  to  those  who  love  and 
serve  Him.  He  governs  also  each  human  being,  co-ordain- 
ing every  event,  every  detail  of  each  man's  life-history  for 
the  sanctification  and  salvation  of  the  immortal  soul.  Our 
lot  is  in  His  hands  :  let  us  be  well  content  to  leave  it  there. 
Man  cannot  improve  upon  the  government  of  "  the  King 
of  Kings  and  Lord  of  Lords." 

Thus  our  King  works  on  until  the  last  day,  when  He 
N\'ill  come  to  gather  to  Himself  all  His  own,  and  inaugurate 
His  Glorious  reign  for  us  His  members,  as  He  inaugurated 
it  for  Himself,  when  He  rose  from  the  dead. 

The  Christian  can  Uft  up  his  head,  for  his  "  redemption 
draweth  nigh."  Life  is  short,  even  the  longest,  and  a 
blessed  eternity  awaits  us,  provided  we  travel  along  "  the 
narrow  path  that  leadeth  to  eternal  life."  We  have  fol- 
lowed our  King  Jesus  from  the  Sepulchre  to  the  Throne. 
What  a  contrast — ^the  rock  tomb,  the  mangled  inanimate 
Body,  and  the  Lord  of  Life  robed  in  His  royal  garments, 
seated  upon  His  throne.  Human  kings  pass  from  the 
throne  to  the  sepulchre.  Jesus  reverses  the  order  for 
Himself  and  for  us — ^the  disciples  will  follow  the  same  path 
as  their  Master ;  the  royal  road  of  the  cross  opens  out 
before  them.  Thanks  be  to  God,  the  goal  is  certain — 
sooner  or  later,  we  shall  enter  those  gates  which  are  never 
closed. 

Nearly  two  thousand  years  ago  our  King  with  His 
vanguard  took  possession  of  the  Kingdom.  From  that 
moment,  the  long  procession  of  the  redeemed  has  never 
ceased  to  march  triumphantly  into  the  Heavenly  Jerusalem. 
Angels  are  ever  leading  countless  souls  from  the  realms  of 
Purgatory  to  the  foot  of  the  great  white  throne  ;  a  few 
privileged  souls  wing  their  flight  at  the  hour  of  death, 
direct  from  earth  to  heaven.  The  majority,  however,  of 
earth's  denizens,  when  freed  from  their  earthly  habitation, 
humbly  join  the  ranks  of  those  bound  for  purgatory,  there 
to  make  their  last  halt.  All  men  are  but  units  of  this  vast 
army,  ever  on  the  march,  of  which  the  vanguard  is  in 

425 


From  the  Sepulchre  to  the  Throne 

Heaven,  while  the  rear  is  reserved  for  generations  as  yet 
unborn. 

At  the  bend  of  the  road  which  men  call  death,  those 
whom  God  called  hence  waved  us  an  au  revoir — not  an 
adieu,  thank  God.  When  our  turn  comes,  we  shall  do  like- 
wise. On,  on,  the  majestic  army  of  the  Church  moves — 
never  halting.  What  matters  it  that  we  are  often  footsore, 
hardly-pressed,  heavily  laden  ?  Our  Leader  "  goeth  be- 
fore "  ;  He  has  carried  His  Cross  and  the  words,  addressed 
to  David,  by  Ethai  the  Gethite,  a  "valiant  warrior," 
expresses  the  sentiment  and  determination  of  all  our  Lord's 
loyal  subjects  :  "In  what  place  soever  Thou  shalt  be.  Lord 
my  King,  either  in  hfe  or  in  death,  there  will  Thy  servant 
be."  1 

Christ  carried  His  Cross  to  Calvary  and,  having  died 
upon  it.  He  passed  through  the  portals  of  death  and  the 
grave.  Forty  days  after  His  Resurrection,  He  led  His 
victorious  vanguard  into  the  Heavenly  Jerusalem  and  took 
possession  of  His  Kingdom.  Sitting  at  the  right  hand  of 
God  in  majesty.  He  awaits  the  home-coming  of  His  faithful 
disciples,  longing  to  receive  them  unto  Himself,  waiting 
for  each  one  and  welcoming  them  in  due  time — ^His  time, 
not  ours. 

But  He  has  other  thrones — those  which  He  occupies  in 
the  souls  of  the  faithful  in  a  state  of  grace.  The  kingdom 
of  God  is  within  as  well  as  without  us.  There,  Jesus  wields 
His  sceptre,  but  only  with  our  full  co-operation  and  consent. 
Blessed  are  they  for  whom  the  recording  angel  can  write 
against  each  year  as  it  passes  into  eternity :  "  Anno  Domini, 
regnante  Jesu  Christo,"  for  only  thus  can  we  hope  to  pass 
from  our  sepulchre  to  the  throne,  prepared  for  us  by  our 
Redeemer  and  King. 

1  2  Kings  XV.  21. 


426 


"  He  Sittcth  at  the  Right  Hand  " 


SUMMARY    FOR   MEDITATION 

First  Prelude.— Coiitemp]Q.te  our  King  sitting  at  the  right 
hand  of  God,  worshipped  by  countless  angels  and  saints. 

Second  Prelude. — "  Lord,  remember  me,  now  that  Thou 
art  in  Thy  Kingdom." 

First  Point. — Jesus'  Royalty  was  foretold  by  the  Prophets, 
set  forth  during  His  Human  life,  testified  to  by  our  Lord 
Himself,  proclaimed  by  His  witnesses. 

Second  Point. — Our  King  in  Heaven  is  worshipped  by 
saints  and  angels,  honoured  by  the  Father.  He  rejoices  for 
Himself,  His  Father,  for  men.  His  Humanity  has  Its  fullest 
happiness  ;   He  has  entered  into  the  possession  of  infinite  joy. 

Third  Point. — Our  King  sits  upon  His  throne — the  posture 
of  peace,  rest,  security,  and  power.  He  is  also  ever  active 
in  Heaven  and  upon  earth.  He  governs  in  the  interior 
kingdom  of  Heaven  in  men's  souls. 

Colloquy. — Adore  our  King  ;  congratulate  Him  on  His 
victory.  Ask  Him  to  protect  and  guide  you  along  life's 
pilgrimage.  Pray  for  courage  to  hold  on,  to  look  beyond 
the  sepulchre  to  the  throne.  Offer  yourself  to  be  wholly 
His— body,  soul,  and  mind — for  time  and  for  eternity. 

"  Lous  Tibi,  Chnste,  Tu  Rex  Gloria, 
Eternafac  cum  Sanctis  Tuis,  in  gloria  numerariP 


Printtd  by  Ballantynb,  Hanson  &*  Co. 

at  Paul's  Work,  Edinburgh 


opinions  of  the  Press 
On  some  JVorks  of  the  Same  Author 


LOOKING   ON   JESUS,   THE   LAMB 
OF   GOD 

The  name  of  the  author  is  sufficient  guarantee  for  the 
soUdity  and  beauty  of  the  work.  Madame  CeciUa  has  en- 
riched our  devotional  and  doctrinal  literature  with  many 
priceless  treasures.  The  volume  just  mentioned  falls  in  no 
wise  short  of  the  high  standard  of  excellence  which  we  have 
been  taught  to  look  for  from  the  author's  gifted  pen.  The 
book  contains  a  series  of  meditations,  intended  for  use  during 
Lent,  on  the  public  life  of  our  Lord.  The  various  incidents 
and  scenes  of  His  life  are  individually  portrayed.  There  is  a 
doctrinal  solidity  and  a  practical  suggestiveness  in  these 
descriptions,  points  that  make  the  book  one  of  the  most 
useful  and  attractive  works  in  its  class. 


"  Of  all  the  spiritual  and  instructive  works  for  which  we 
are  indebted  to  this  popular  writer,  perhaps  none  are  equal 
to  this  volume,  which  for  erudition  will  prove  a  valuable 
work  for  clergy  and  laity.  The  entire  volume  is,  in  fact,  a 
mine  of  ascetic  theology,  and  her  vivid  description  of  the 
various  parts  of  Galilee,  of  Judea  (which  would  seem  to  be 
derived  from  personal  knowledge)  enhance  the  public  life  of 
our  Lord." — Benziger's  Magazine. 

"Madame  Cecilia's  former  works  have  gained  for  her  a 
deservedly  high  place  among  Catholic  devotional  writers  ; 
they  are  well  written  and  extremely  solid  and  practical  in 
their  matter.  In  Looking  on  Jesus,  the  Lamb  of  God,  she  has 
presented  us  with  a  series  of  spiritual  readings  for  use  during 
the  season  of  Lent ;  in  order  that  the  scope  of  the  book  may 
be  still  further  extended,  a  summary  of  the  contents  of  the 
chapter  has  been  placed  at  the  end  of  each  section.  These 
summaries  are  arranged  in  the  form  of  points  for  meditation 
according  to  the  method  of  St.  Ignatius.  Suitable  colloquies 
and   preludes   are   also  suggested.     The   subject   matter  of 

I 


Looking  on  Jesus  is  concerned  only  with  the  public  ministry 
of  our  Divine  Lord  as  it  is  put  before  us  in  the  Gospels  at 
Mass  during  the  season  of  Lent,  but  it  is  intended  to  follow 
up  this  publication  with  other  volumes  dealing  with  the 
whole  cycle  of  the  Church  year. 

"  At  the  head  of  each  chapter  is  given  either  a  harmonised 
version  of  the  Gospel  story,  or  else  the  references  to  the 
passages  in  the  four  Evangelists,  on  which  the  chapter  is 
based.  Beginning  with  the  Baptism  of  our  Lord,  and  the 
Temptation,  all  the  main  events  which  led  up  to  the  Cruci- 
fixion, Death,  and  Burial  of  Jesus  are  put  before  us  simply 
and  clearly.  There  is  just  sufficient  collateral  matter  intro- 
duced to  render  the  reading  easy  and  pleasant,  without 
removing  one's  attention  from  the  main  subject  of  the  con- 
sideration. Madame  Cecilia  is  to  be  congratulated  on  having 
produced  a  book  which  is  good,  practical,  and  instructive, 
and  we  look  forward  in  pleasant  anticipation  to  the  publica- 
tion of  the  remaining  volumes. — The  Tablet." 


HINTS   FOR   CATECHISTS   ON 
INSTRUCTING   CONVERTS 

**  The  opening  words  of  the  Cardinal  Archbishop  of  West- 
minster in  his  preface  to  Hints  for  Catechists  are  well  worth 
quoting.  The  Cardinal  says  :  '  There  is  no  more  consoling 
fact  at  the  present  day  in  England  than  the  number  of  those 
in  every  rank  of  life  who,  without  any  temporal  attraction, 
and  often  in  actual  danger  of  temporal  loss,  desire  to  be  ad- 
mitted within  the  one  true  fold  of  Jesus  Christ.'  In  order 
to  help  those  who  have  the  labour  of  instructing  such  souls, 
Madame  Cecilia  has  written  this  volume.  It  is  intended  not 
alone  for  priests  and  religious,  but  also  for  such  of  the  laity 
as  undertake  the  work  of  catechetical  instruction.  Madame 
Cecilia  writes  with  a  knowledge  and  zeal  bom  of  extensive 
reading  and  wide  experience  in  the  treatment  of  different 
classes  of  converts.  She  treats  of  the  qualifications  necessary 
for  a  catechist,  of  the  method  of  teaching,  and  gives  some 
brief  notes  on  certain  points  of  Christian  doctrine,  Madame 
Cecilia  has  done  her  work  well,  and  has  given  us  a  volume 
that  will  form  a  valuable  addition  to  the  books  useful  in 
the  growing  work  of  instructing  non-Catholics." — Catholic 
World. 


LABOURERS   IN   GOD'S   VINEYARD 

"  Madame  Cecilia  has  laid  us  under  still  another  obligation 
by  her  Labourers  in  God's  Vineyard.  The  object  of  the  book 
is  to  persuade  women  to  take  their  proper  place  in  the  work 
for  souls.  Feminism,  which,  as  she  remarks,  has  been  de- 
veloping so  rapidly  during  the  last  few  years,  is  turned  into 
its  proper  channel.  Every  woman  of  whatever  station  of 
life  has  some  special  work  to  do  ;  '  as  surely  as  you  are  a 
disciple  of  Christ,  so  surely  is  your  life's  work  mapped  out.' 
One  of  the  main  objects  of  the  book  is  to  point  out  the  great 
work  the  Catholic  Women's  League  is  doing,  and  of  what 
practical  utility  it  is.  A  great  portion  of  the  book  is  taken 
up  with  practical  methods  of  labouring  in  God's  vineyard. 
Works  for  the  home  circle  come  next,  and  the  amount  that 
can  be  done  in  this  way  can  only  be  realised  by  the  persual 
of  the  vast  number  of  examples  given  by  Madame  Cecilia. 
In  the  remaining  chapters  the  natural  and  supernatural 
qualifications  necessary  are  most  vividly  portrayed  ;  while 
in  the  last  we  are  told  to  remember  '  that  every  supernatural 
action  shall  be  recompensed  by  an  eternal  reward.  When 
the  heavens  and  earth  shall  have  passed  away,  millions  of 
years  hence,  the  Christian  who  bestowed  that  cup  of  cold 
water  will  be  enjoying  his  reward.'  The  book  is  written  in 
a  charming  and  vivid  style  ;  nearly  every  page  furnishes 
some  anecdote  to  bring  home  the  moral  still  closer." — The 
Tablet. 

"Madame  Cecilia  writes  with  knowledge  and  experience 
about  Girls'  Clubs  and  Mothers'  Meetings,  and  her  little  volume 
should  be  of  great  service  to  those  engaged  in  promoting  either 
of  these  useful  works.  The  aims  of  a  girls'  club,  how  to  estab- 
lish it,  how  to  work  it,  amusements  and  occupations,  finances 
and  rules,  order  and  discipline,  are  each  treated  of  in  turn, 
and  on  each  the  author  has  something  sensible  and  practical 
to  say.  We  are  glad  to  see  that  Madame  Cecilia  tells  us  some- 
thing about  the  more  important  non-Catholic  clubs,  out  of 
whose  books  leaves  may  often  usefully  be  taken.  In  an 
appendix  we  have  outlines  of  250  plays,  every  one  of  which 
the  author  has  read,  with  full  information  as  to  publisher,  &c.  ; 
this  should  be  extremely  useful,  for  acting  is  always  a  popular 
and  is  in  many  ways  a  useful  amusement,  and  workers,  espe- 
cially in  the  country,  often  find  it  difficult  to  know  what 
plays  to  provide." — Catholic  Book  Notes. 

3 


A   CATHOLIC   SCRIPTURE   MANUAL 

THE   ACTS   OF   THE   APOSTLES 
With  Introduction  and  Annotations 

"Madame  Cecilia's  Scripture  Manuals  on  the  Synoptic 
Gospels  are  well  known,  and  she  has  put  Catholic  teachers 
and  students  under  another  obligation  by  this  Manual  on 
the  Acts  of  the  Apostles.  She  modestly  lays  claim  to  little 
or  no  originality  in  her  treatment  of  a  subject  which  so  many 
Saints  and  eminent  scholars  from  the  earliest  years  of  Chris- 
tianity have  made  a  lifelong  study.  But  originality  of  treat- 
ment is  hardly  what  is  desired  in  a  manual  of  this  kind,  and 
had  best  be  left,  where  it  is  possible,  to  those  who  have  no  fears 
of  examinations.  What  is  more  to  the  purpose  in  a  manual 
is  that  the  best  and  most  approved  knowledge  up  to  date 
should  be  culled  from  ancient  and  modern  writers,  and  pre- 
sented in  a  brief  and  clear  form.  This  calls  for  great  industry 
and  sound  judgment  in  selection,  and  ability  to  group  effi- 
ciently. There  is  abundant  evidence  of  these  qualities  in 
Madame  Cecilia's  work.  Her  long  experience  in  preparing 
pupils  for  examinations  has  taught  her  the  value  of  the 
modern  devices  employed  in  the  best  modern  text-books  to 
aid  the  student.  The  Manual  is  divided  into  two  books, 
which  may  be  had  in  separate  volumes,  the  first  adapted  to 
senior  students  entering  for  the  University  Local  Examina- 
tions, the  second  supplying  additional  matter  suited  to  the 
Higher  Local  Examinations.  The  text  of  the  Acts  has,  of 
course,  the  usual  divisions  into  chapters  and  verses,  but 
special  prominence  is  given  to  the  main  divisions  of  the 
subject  matter  and  their  subdivisions,  which  do  not  always 
coincide  with  the  chapter  and  verse  divisions.  Throughout 
the  commentary  on  the  text,  and  in  the  introductory  and 
supplementary  notes,  varying  sizes  of  type  according  to  the 
importance  of  the  matter  are  used.  Requisite  maps  with 
routes  clearly  marked  are  given  of  St.  Paul's  journeys,  and  of 
the  dispersions  of  the  Jews,  and  amongst  the  notes  are  numerous 
excellent  tables  synopsising  under  brief  clear  headings  in- 
formation as  to  discourses,  journeys,  doctrine,  &c.,  which 
must  be  held  in  readiness  for  examination  purposes.  We 
would  commend  this  manual  beyond  the  audience  which 
Madame  Cecilia  modestly  proposes  to  address."— TAe  Tablet. 


